Under the background of globalization , the national identity and cultural identity held by overseas Chinese are closely related to the population distribution and the professions they are in , the policy evolution and thecurrent policy of the residence countries ,and the reactions on the part of resident Chinese as well . Generally , if a country takes drastic policies toward Chinese , which may take the form of″racial great wall″a iming toisolate Chinese by setting restrictions on their religion and residence , the overseas Chinese usually find it hard to integrate into and be identified with that country .In some extreme cases ,overseas Chinese would stick to the identity of their motherland and cultures . On the contrary , in the countries adopting inclusive policies , the Chinese will most probably integrate themselves into the local society and gain easy access to the nationality . However , there is one thing in common—even if the overseas Chinese have acquired the nationality of the country of residence , they would still preserve their cultural identity of Chinese , which is particularly true among the Hakkas , one of the subgroups of Han nationality .

hrough interpreting Hui E's twelve prefaces in the existing Baishi Wenji collected by Kanazawa-Bunko Museum ,we can determine the actual process of the spread of the 70 volumes of Baishi Wenji to Japan . The research on Hui E's life helps to discover the close relationship between Baishi Wenji and the historical background of Zen's initial spread to Japan . Baishi Wenji is not only a canonical collection of essays in Japan , but an important Buddhist classics guiding the public to the Pure Land . Bai Juyi himself was worshipped as Manjusri buddisattva and was enshrined in the Putuo-Luojia Mountain by Hui E instead of the Mercy Buddha Temple . Bai had a great influence on the scholars'B uddhist belief in Japan's Heian and Kamakura ages .It is also one of the core reasons that Baishi Wenji becomes a cornerstone of Japanese classical culture .

It is generally believed that Pusa Benyuan Jing was written by SengjiaSina and translated by Zhi Qian of the Wu Dynasty . After examining Sengjia Sina's life and the circumstances in which this scripture was compiled , however , our finding is that the compiler is uncertain . An analysis of lexical words like″Diliao″,″Moujia″,″Nirvāna″,″Mahoraga″,″A sura″and″Sphatika″,and grammatical features like theinterrogative adverbial″jiangfei″,the modals″ye″and″hu″,andthepassive voice structureshows that the translator is not Zhi Qian . The unique outer structure of the scripture also distinguishes it in formfrom all the attributed translated scriptures of Zhi Qian . The philological , linguistic and textual features of the scripture support our conclusion that the compiler of this scripture is unknown and the translator is not Zhi Qian ,and the translation time should be later than the Wu Dynasty ,or probably after the Western Jin Dynasty .

Dongxuan Poetry Society , an active organization in the Dao-guang period of Qing Dynasty in Hangzhou , Zhejiang , is an important association in the history of civil societies formed by ancient Chinese scholars .Founded by Wu Hengzhao and Wang Yuansun , the Society was located at Jingji Dongxuan ,a well-known place within Wang's Zhenqi Tang .During the ten years between thefourth year (1824) and the thirteenth year (1833) of theDao-guang period ,the Society had over eighty members and held over one hundred gatherings and responsory activities . The work of the Poetry Society was edited by Wang Yuansun into 16 volumes of Qingzun Collections . Fei Danxu , a member and well-known painter , painted A Picture of Dongxuan Poetry Society ,with one original and one copy . Wang Zengwei , a nephew of Wang Yuansun's , edited a book entitled Dongxuan Poetry Society Portrait .With Qingzun Collections , A Picture of Dongxuan Poetry Society and other literature , it is possible to have a more comprehensive view of the Poetry Society and to correct previous misunderstandings and mistakes . The integrated study of poem collections and poetry societies is a positive effort toward further research on the poetry of Qing Dynasty .