Genital Examination Vedio

China-Japan!

That long as I worded article. That's even longer than I have mentioned Mr. Akiyama Katsuhide . This is a tea producer emeritus of Shizuoka Prefecture, Fuji city. I met him on the occasion of World O-Cha Festival to discuss among other project occupying my evenings ample for some time. Just as Hiruma Yoshiaki (with whom I am in contact about the same subject, but our respective agendas did not allow me to meet) is a kind of adventurer tea. It does not carry less than forty different cultivars. In an industry where the Japanese tea cultivar Yabukita dominates over 80% of the cultivated area, it is more important for him to bring more diversity to the Japanese tea, sencha in particular, through the wealth of cultivars of tea plants. It grows so much in the power of cultivars that stubbornly continues to present each year in support of the teas produced with varieties other than Yabukita, which unfortunately remains the only cultivar to be eligible for podium. Not that Yabukita is better than all others, it is only, I think, that the scoring criteria are not suitable for anything other than Yabukita ...

Meanwhile, Akiyama-san carries many varieties, some very rare, and continues to introduce new ones.

I wanted to introduce today a little friendly and mostly original sencha from the "adventures" from Mr. Akiyama. This tea he calls nicchû-gassaku 日中 合作, "production in Sino-Japanese". My translation is as always very bad, so let's focus on content. It is a blend of three varieties: the classic Japanese Yabukita complementing the heart of this product, the Chinese cultivars and Jinxuan 金 萱 Cuiyu 翠玉. These cultivars grown in Japan! What a surprise for me. If I knew that many cultivars crossbred with Chinese or Taiwanese cultivars (eg Musashi-kaori, Luanze counts among his ancestors), and even India (Inzatsu131 whose mother is a cultivar of Assam, and an unknown father (!)), cultivars wulong , operated in Japan, at the foot of Mount Fuji, and to make sencha, how wonderful!

The leaves are faithful to the work of Akiyama-san, that is crafted with care, a beautiful green luster, for the price, the teas are rare this beauty.

Liqueur is also a pleasant surprise, a bright yellow-green, translucent to amazing for a tea part of whose leaves are still fine.

Let's go to the heart of the matter. Akiyama-san has not brought two Chinese cultivars diplomatic purposes. It is the perfume of interest. The bet is successful, however slight, that releases the perfume beautiful liqueur is creamy and flowery, reminiscent of jasmine. We're obviously not in a wulong Taiwanese mountain, but we go beyond the field of Japanese Sencha usual.
The flavor is also rather unsettling, overall, our're dealing with a lightweight and balanced sencha, sweet but not sickly sweet, mild and refreshing astringency. But there are little details that trouble, suggest something else, a great taste in the milk line and flowery perfume.

This tea is more astonishing, it really is very good and enjoyable. It demonstrates the possibilities, which ultimately seem endless, tea, Japan, Taiwan, China or elsewhere. There is no boundary for tea, each tradition can only gain in learning from one another.

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Sado and sencha-do, small cross Stories

The sado 茶道, tea ceremony, one of Japan's cultural world famous. Can be sampled in the rules matcha, antique tea brought from China by Eisai 栄 西 in 1191. Initiated in the 15th, it crystallizes in the 16th under the influence of Sen no Rikyu 千 利 休, eventually freeze during the first part of the 17th century. Although the outcome of the monastic community ( Chan 禅, Zen ie, essentially), sado was widely supported by the warrior class who govern Japan in the Middle Ages. During the second half of the 16th century, successive Shoguns Oda Nobunaga and Toyotomi Hideyoshi 织田信长 豊 臣 秀吉 did the tea master Rikyu them. Then the warriors Furuta Oribe 古田 织 部, later Kobori Enshu 小 堀 远 州 brought their very personal brand of tea ceremony.
However, as we begin the long reign of the Tokugawa 徳 川, the sado , with many schools, freezes in strict and rigid, losing its popularity, and that remains the prerogative of the warriors, not as a passion as it was for Hideyoshi example, but merely as a social practice, single item "worldly".
After the restoration of imperial power in 1868, the sado threat of extinction, but the Meiji government succeeded in saving this important cultural treasure by making it a part the education of girls. Thus, this practice still retains a very feminine image while he is behind a very masculine world.

However, from the early 17th century a new movement, or rather a new and practical tea is emerging in Japan. The scholars, in a spirit of freedom and in reaction to the established order that symbolizes the matcha and sado are turning to a new type of tea, sencha , leaf tea you drink infused a teapot. Of course it is not yet what we call " sencha " today, but what was then called " Tocha " (唐 茶 literally "Tea Tang), which means green tea in China that is now called kama cha-iri . For these scholars, matcha, opaque, represents the troubles of the world, while the liquor transparent "sencha" evokes their clarity of mind. There are of course among them a strong influence of continental culture, philosophy, painting, literature and hence .... gong fu cha 工夫茶.
This movement initially called "sencha shumi (煎茶 趣味 taste for sencha) was initiated by the monk Kôyûgai 高 游 外 (also called "the old tea seller," Baisaô 売 茶 翁), then followed by the cream of thinkers, writers and painters of the 18th sicèle as Tanomura Chikuden 田 能 村 竹田, Raisan yo 頼 山阳, or Akinari Ueda 上 田秋成, famous author of Tales of the Moon and Rain . Their practice
tea is free, accompanied by alcohol, and inseparable from their cultural exercises. Also, this movement was the occasion of the arrival of Many accessories, starting with the tea. They will be the first to adopt the new " Sencha" leaves steamed, which appears in the 18th century, and corresponds to our current sencha.

However, in the 19th century this practice of "sencha" gives rise to many schools, and this practice is codified, and eventually freeze, ironically in a ceremony not far removed from the sado , called sencha-do or "way of sencha.

Unfortunately I have no pictures to give an idea of what can look like a meeting of sencha-do, but in the atmosphere, it is very close sado . But what is interesting is the large number of accessories: teapot and cups, of course, but also yuzamashi (accessory to cool water), boiler and heating support (kind of samovar), pitcher Cold water also, a whole set of towels (as in sado ), portable shelf, "spoons" bamboo, tea caddies, and whatnot.
These accessories and the different procedures vary depending on the type of tea used ( sencha , gyokuro , Hoji-cha, etc., depending on the school, or by going on the ceremony (indoors, outdoors) ...

Practitioners sencha-do boast their practice as something much freer, much more focus on taste and enjoyment of tea that sado . Without going into the church quarrels, say that the sencha-do sacrament is still rigid, far from the minds of scholars who "initiated" and that level "taste", their methods can be criticized (too hot water, use of Accessories unsuited at fukamushi-sencha , etc.).
The fact remains that this cultural form is very little known, which is a shame because it could be a medium for the promotion of Japanese tea in Japan and elsewhere.

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