Wild Harvested

Author: wildharvestedtea

  • Xigui, the other side of Bangdong

    Xigui, the other side of Bangdong

    After talking about Mangfei, Yongde county, we travel along the G323 in a 2-hour journey through the pre-Western architecture of Heping village, passing Bangdong gardens, leaving Mangmai until we enter the wild forest to reach Xigui, the last village of the west bank of Lancangjiang.

    The roads are unpaved and where it meets the asphalt this is covered with a patina of red clay dust, the architecture underlines the rural context and the mere functionality of the buildings. Tea plants define the extra-urban landscape sloping down to the river that separates them from the Xiushai forest on the opposite bank. Here the inhabitants catch the fish and take it to the local inn, while on the other side the foragers with weathered faces give no rest, they welcome the leaves between their rough palms with their shoulders anteroverted in their cotton shirts, with arched backs, bent by the severity of the years. They are intent on collecting the material of that mountain, between 700 and 1400 meters, and working it until the sun goes down, until it sets in Lancang and the river bank disappears, so that space and time in Xigui appear in their absolute.

    The varieties are mainly Bangdong large-leaf and medium-leaf, with some small-leaf tree, which is a big difference from other Lincang teas. The forest, the plateau and the currents of Lancangjiang isolate the pedoclimatic context from the rest of the Linxiang district, making this tea unique.

    The 2007 Xigui pu from Zhaozhou comes from 200 year-old trees, which is almost the maximum age found in this area, and it is a tea that perfectly translates the character of this terroir, with its slopes, the soil rich in organic matter, the temperature range, the different biotypes. It denotes a composed exuberance rounded off by the years of aging, a sweetness that sets a soliloquy in a sensorial harmony where little space is given to bitterness and astringency, and like a good Xigui it shows a wild aromatic complexity that contrasts with an elegant and refined olfactory bouquet.

    The wet leaves range from apricot jam to spices, reminiscent of nectarine peach, petrichor, medicinal herbs, leather. Accompanies a light note of camphor, followed by vanilla, mineral fragrances, sandalwood, undergrowth, orchard, acacia’s honey, mushrooms and black pepper. The orange liqueur appears dense already to the eye, in the mouth it is round and less multidimensional than other Xigui, the sweetness takes over almost immediately, a characteristic also provided by the 15 years of refinement. The sip is syrupy, dense, enveloping, with sweet and fruity aromas, with jasmine and herbs flavors. The sweetness re-emerges wrapped in citrus notes while the qi is precocious and invigorating.

  • Where does a real Lao Tie come from?

    Where does a real Lao Tie come from?

    Anxi is where time dwells, where the artistic breath of Chinese classicism reverberates among the residues of the cultural revolution along the road that leads to Ganze, with the purplish sunset that adorns the skyscrapers of Quanzhou behind it. The landscape alternates the expressive intensity of nature with the works of human activity; where the army of the people’s republic marched during the liberation of Anxi in 1949 you can see tea gardens, a centenary amphitheater of ideological and cultural battles.

    Since after the great economic growth of the 90s which saw Anxi become one of the richest counties in China, a progressive phase of contraction in demand has begun since 2010. The Tieguanyin which for years has driven the progress of transforming oolongs has ended up giving way to instrumental and utilitarian dynamics, a tea drunk mainly by automatism, the soulless product of a feeling which in recent decades has forced nature to simply bend to a condition of predictability and mere manipulability.

    It is also for this reason that the search for truth has led many producers to detach themselves from this vision by taking up artisanal production methods, rational agronomic management, rediscovering the sense of truth through what existed before this condition, reconstituting a state in which they could have expressive freedom through their product in an era where the flattening of images and mere technical reproducibility are rampant everywhere. True lao tie 老铁 is a rare tea, it often represents a family stock or a tea that was posthumously sold in limited quantities to compensate for the decrease in sales in certain periods.

    This old artisan nongxiang comes from a small batch, from leaves harvested in Anxi in 2005. The typical fruity profile emerges from the first infusion, you are enveloped in aromas of roasting and dried fruit, hazelnut, jujube, raisins, dehydrated prunes and walnuts.

    The olfactory complexity then unfolds on scents of orchid and osmanthus, sweeter nuances of caramelized sugar, raisin wine and panettone. Towards the third infusion, citrus notes, fragrances of ancient wood, balsamic hints and macerated wild herbs appear. The sip is fluid, sweet, of medium softness. The texture is subtle and elegant, the slight acidity invites you to take the next sip while aromas of plum and flowers persist in the mouth wrapped in an incessant and palpable sweetness.

  • Geography of Mengku, a bit of history of the Shuangjiang factory and an excellent pu’er

    Geography of Mengku, a bit of history of the Shuangjiang factory and an excellent pu’er

    Yunnan’s soil is complex, as is the climate in its multidimensionality. In a single region we find a tropical climate or a mountain one, in the chromatism that envelops the observer, the eyes find both rest and the neurasthenia of the course of nature in a landscape that seems to be the meeting place between Cuyp’s Flemish vedutism painting and the almost brittle and super-ideal accuracy of Xiang Shengmo.

    But it is where this takes place in its verticality that we find the remnants of the history of the camellia, in the 18 villages between the peaks of Ma’an and Bangma, respectively east and west of the Nanmeng River.
    In the Middle Eastern areas we find the villages of Mangbeng, Banuo, Najiao, Bangdu, Nasai (including Zhengqitang and Xiaocun), Donglai, Manna and Chengzi; while in the mid-western area are included the villages of Bingdao, Baka, Tanguo, Dahusai, Gongnong, Banggai, Bingshan, Hudong, Daxueshan and Xiaohusai.

    It is mainly in the latter area that much of the material of the Shuangjiang factory of Mengku is concentrated, a company of the Rong family founded in 1993 but whose first generation dates back to 1935. Much of the material comes from the mountainous area of Mengku, especially from Daxueshan and Bingdao of which this factory was one of the forerunners. In 2005 the Rong family used the leaves of Bingdao, especially Laozhai and Nanpo, for the base of their “Mushu cha” which was followed by series dedicated to this area, as well as a lot called “Bingdao Cha” by professor Gao Zhao in 2006.

    Since the 1930s, the Shuangjiang factory has always focused on the art of blending, creating a standard of Mengku tea, a character that contrasted with the Yiwu and Bulang teas in the Jianghu of Puer in the early 2000s. The feature of the Mengku blends is that of a suspended cup, a tactile and gustatory return after the liqueur has left the oral cavity, a chewable sweetness that coexists with bitterness, almost creating a receptive antithesis in the same areas of the tongue. They are pleasant teas even in their youth despite their initial roughness, managing to relax elegantly without excessive dissonances in the evolutionary path.

    This 2011 pu’er from Shuangjiang factory is made from old trees leaves from different mountains in Mengku. The scents of dry leaves are reminiscent of an old mountain house, made of ancient, damp and slightly moldy wood, it almost recalls the smell of an old leather sofa. The wet leaves bring to mind earthy and woody notes, of wild mushrooms and undergrowth, wet wood and antique furniture. As the infusions pass the water dilutes the strongest odors, bringing back aromas of jujube, camphor, leather and virginia tobacco; it then evolves into a more fruity texture of apricots, stewed apples and madernassa pear poached in wine. The initially primordial and nostalgic character continues in the liqueur, with primarily animal smell on the nose, on the other hand notes of dates, wild oregano and dulsita sugar emerge in the mouth, a sugary sensation increases salivation together with the bitterness that takes possession of the sides and bottom of the tongue. The fruity notes close a complex, intense, soft, persistent and identifying sip.

  • Bingdao, its aura, its mysticism. Maybe it’s all undeserved?

    Bingdao, its aura, its mysticism. Maybe it’s all undeserved?

    The price that Bingdao tea has reached has attracted much attention from Western countries, covering it with that mysticism reserved for the great names in Bordeaux or Burgundy winemaking, an aura that cannot guarantee that the taster’s opinion do not deform in front of it. But what makes Bingdao teas so? Where does the search for truth end in an area that sells the fresh leaves of its gushu at more than 30,000 yuan/kg (2700€/kg) and how can all the tea on the western market present itself as authentic Bingdao tea if is there so small production in certain years and at such crazy prices that even the local merchants give up?

    In an objective sense we should look at the aminophenolic ratio, pedogenetic, climatic and altimetric characteristics, as well as the age of the plants. Yet on paper the puer of Bingdao do not win in this respect, which remains only mere conceptualism.
    Often, when tea from a certain small production area reaches a certain level of quality, its market valuation gradually has nothing to do with quality. Often the disappointment that accompanies the tasting of sheng pu such as those of Bingdao or Laobanzhang is due to this phenomenon exactly as is the ecstasy that we build inside ourselves when a neurasthenic grimace appears on our face when we realize we have spent a quarter salary in a mediocre tea.
    And this is the real focal point.

    The tasting of teas such as the sheng of Bingdao, Laobanzhang, Laoman’e, Xigui aggregate the objective with the subjective, the hypothetical and the ideal condition, they are a set of antinomies that cannot be relegated to the simple obsession with categorization.

    The dynamism of the market means that when an area is hit by an almost oracular mystification, many resources and capital gather in it. The increased pressure due to a high degree of visibility, the highest attention and the best technical ability will be poured into it, and after its own transitory course, the tea of that area could become one of the best with a high probability.
    Why is it just probability? Because this is a simple hypothesis, idealistic and summary.

    In support of this I was able to experience how it is impossible to separate pure matter from spiritualism when you are drinking tea, therefore to say that tea is the expression of the earth in the strict sense is as misleading as it is dimensionless, it means making it descend into the order of empiricism by depriving it of its aura.

    Rather, tea represents the ground as much as a church bell tower is idealized by the village below, a border traced by our ability to grasp the residue of time, of a people and its spirit, to consecrate it in a higher dimension than a liquid translation of mere immanence. This is because it is what is sacred and immutable that creates a bridge between generations, a stable and lasting relationship between those who have passed away and those who have not yet been born, in that real identity that is independent of the present and the economic value.

    Stubbornly objectifying the act of tasting tea like those of Bingdao is like mechanically listening to Strauss’s Metamorphosen without understanding the poignant pity of the loss combined with the fragmentation of the dignity of an entire people. In short words, what can be lost is what is most true and least intelligible.

    Don’t get me wrong, quality is an objective datum and as such it must not be exploited or overwhelmed by unreal fairy tales, but relying solely on it one only runs the risk of being disappointed and deprived with an experience that escapes the most cultured languages.

  • All the fragrance of Naka

    All the fragrance of Naka

    Naka is one of those places whose tea manages to make the contemplative intent coexist with the liberation that accompanies a state of inebriation, of marked well-being. The teas from this mountain are often not famous for their complexity but rather enliven the experience with their persistent sweetness, an immediate sugary sensation that is almost palpable beyond the blanket of initial bitterness, a sip that returns a sensation that shines through as an existential parable where suffering and gratification alternate.

    Teas like those of Naka, Bingdao or Laobanzhang transport us to another dimension of thinking, more ancient and simple, the one that makes us grasp Holderlin’s vision of a “measure common to all”, the one removed from our evaluations, the one of a taste purity capable of embodying the reason and essence of a place.
    They are unique scenes, to which even if we don’t belong, we adopt as a spiritual homeland.

    Naka’s is perhaps the most representative of Mengsong’s teas; here the woods surround the village in which there are approximately 40-50 hectares of ancient tea trees, most between 300 and 500 years old. The 1660-meter high peak is located on the eastern slope of Huazhuliangzi, the ground is sandy and rocky, the climate is humid and rainfall is abundant and more frequent than in other areas.

    The small-leaf variety predominates along with the medium-sized variety, which is a unique condition in the Menghai area. From Da’an to Nongbeng, from Baotang to Damengsong each village here has its own microclimate and its own shrewdness in the processing of the leaves; Lahu and Han with their respective dialects and cultural traditions have lived together for centuries in these mountains where time seems to have stopped.

    This 2022 Eastern Leaves sheng pu is a tea that is not afraid of meditation or of the most convivial moonlight. The wet leaves are a unique journey just outside the village, the memory is that of a pastry shop in the middle of the forest where the scents of the woods and wet leaves envelop you, among the rocky tones you can perceive scents of apricot curd, peach , mountain flowers and citrus fruits.
    The liqueur has an antique gold dress; on the palate it is soft, enveloping, beautifully balanced and progressive in the bitter tones that quickly unfold in a sugary dimension, an endless sweetness that seems almost chewable. It is a tea with an excellent structure already in its youth but whose time can only act as its guardian.

  • Perhaps it’s time to ask what can be called Dancong

    Perhaps it’s time to ask what can be called Dancong

    Dancong tea is much more than an aromatic concentrate, it is not just a floral punch straight in the mouth capable of anesthetizing the taste buds with its fragrances.
    Fenghuang tea is often able to escape the intellect, but the leaves of those trees are able to bring the unintelligible into sensible form.

    Make a Dancong is not knowing how to orchestrate a set of fragrances, that is pure appearance. This Wulongs are an epitome of shanyun, the “charm of the mountain”, they seem to enclose a geographical empathy that is consecrated in a sip imbued with historical awareness that gives abode and memory to the course of events in a place, going beyond the material boundary of the drink . This condition derives from three main factors: the intrinsic uniqueness of each tree, the craftsmanship and the mountain terroir.
    But what happens when the liquor doesn’t convey a truthful reality?

    Fenghuang is a small city of 30-40.000 inhabitants, an out of this world place with about 10,000 laocong of about 100 years and 3,000 trees of 200 years, and from these numbers it is enough to understand that many of the leaves from ancient trees that we find in the western market cannot come from here. The climate is difficult, extremely humid, the moss seems to envelop even the soul of those who pass through it, a very different condition from the neighboring areas.
    In Fenghuang village a distinction has always been made between the internal areas of the mountain (neishancha 内山茶) and the external areas (waishancha 外山茶), in order to underline a deep tradition and bond with one’s land.

    There are 30 tea towns in the administrative area under the current jurisdiction of Chaozhou City, and one of the problems is that as long as the tea is harvested and processed according to the DB44/T820-2010 standard within the city of Chaozhou all teas can obtain geographical protection marks, and therefore be called Phoenix Dancong.

    Fenghuang Dancong’s production method is mainly based on the family and there are no large enterprises comparable to those in Fujian or Yunnan, and it is what is sought to be preserved and must be protected. But every year on the market there are tons of teas at astronomical prices in the western market related to Fenguangshan cha without any territorial distinction, with little or no transparency. But the real dancong is only a small part of it.
    One wonders if it is worth spending more and more money to buy something that might not even be real Dancong or settle for a sip of happiness together with that money in case the tea is really good.

  • Another soliloquy about Laobanzhang with a 2018 sheng pu from Tianhong tea factory

    Another soliloquy about Laobanzhang with a 2018 sheng pu from Tianhong tea factory

    Laobanzhang has long been an example of ambivalence. Its bitterness contrasts with the sweetness that pervades you a moment later, the exaltation of its essence opposed to the condemnation of the upheaval caused by its own greatness. Its leaves can be as bitter and severe in youth as they are sweet and complex as they age, teaching us that solemnity is not in the present and that it can never be enclosed once and for all. What drives us to buy what now seems so distant from reality? Yet as Sophocles said there is no life without pleasure but, above all, life is more beautiful when one does not think.

    This is Laobanzhang, a corner of the world where gods seem to have found refuge, a strip of 300 hectares of ancient trees that have seen the course of the ages so much as to survive the history of the village itself. There are about 120 families mostly of the Hani ethnic group who inhabit these mountains, about 500 people almost all involved in the tea market, that same tea that once animated their ancestors now seems to have took away the soul of their descendants. The radical change in lifestyle, the experimentation of mere materialism have placed the village in front of a test that is only partially overcoming. There are many examples of counterfeiting, of slightly above average tea, quality standards that are not always clear or respected. All at crazy and irrational prices.

    However, a sip of a real Laobanzhang is able to enrapture us to the point of blurring the language, words become superfluous and we are ready to resort to the credit card through a disintegration of self-control only to chase the memory of a tea which, when authentic, remains indelible in our memory.
    The problem is that by now we risk finding very little of that authenticity in the future and at that point the bitterness will take over even the sweetest of memories.

    That of the Tianhong Tea Factory is a centenary trees sheng pu from material collected in the spring of 2018 that contains all the ancient charm of a village. It appears in a brilliant golden color with pinkish undertones; notes of wood burning in the rain and nuances of ripe apricot emerge from the wet leaves than hints of cavendish tobacco, plum jam, light botanical-alcoholic fragrance along with reminiscences of wild flowers, caramelized citrus and subtle scent of violet candy.
    I think the measure of a good Laobanzhang is not only the sensory complexity, but the ability to stimulate the memory in a articulated and orderly sense, like an open book on the knees whose pages are nostalgically leafed through; that is what happened with this sheng. On the palate it has an extraordinary balance, the herbaceous flavor is wrapped in a honeyed sensation, the liqueur is thick, juicy, the bitterness allows the aromas to remain for an interminable time and the mouth to salivate while intrepidly awaiting the next sip. The qi is strong and the final notes close on a pleasantly floral and refreshing sensation.

  • Reflections about the pu’er market and Laobanzhang

    Reflections about the pu’er market and Laobanzhang

    Everything about tea is born from an initial effort and suffering, and through these it is consecrated in a sort of spiritual life that is strengthened over time, in its determined and individual character. Tea is not the immediate gift of nature. Immediacy in tea always comes at a high price.

    Laobanzhang is experimenting a pattern already seen in areas where previously a deep famine reigned; now money is spent in the most disparate ways, new contemporary-style buildings arise and what comes from the past is quickly supplanted by the well-being of a conscience that appears liberated from the oppressive spirit of the previous period.

    The new generations are not destined to experience that effort and suffering, the natural rhythm of things, the process that brought Laobanzhang tea to what it is even before the invisible hand of Yunnan moved prices in the spring of 2007.
    Everything happened very quickly, in 20 years a main road capable of connecting all the villages once disconnected from the world was built, new branches were opened, new investment funds and capital arrived from holding companies which saw a safe source of investment. All of this is reminiscent of a situation before the burst of the speculative bubble, but it is not, all of this is the present.
    The price of raw tea has gone from 8 yuan/kg to 1800 in the famous spring of 2007, up to exceeding 13000 today, an escalation that does not seem to stop.

    The tea leaves are sold to the shops before they are processed most of the time without any intermediary, just as en primeur wines are sold in Bordeaux before they end up in the bottle. This is what has been happening for years now in these mountains and which has led many merchants to abandon them, in what we can define as the third emigration of Laobanzhang.

    How much of the real Laobanzhang is left today and how much it is still worthwhile for tea merchants to look for a product that no longer lives for its uniqueness and soul? How much the economic value of a place can become a burning glass of its greatness and how long will we wait before another crash of the speculative bubble?

  • When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings

    When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings

    Everything has remained much as it was in many Sichuan villages along the Chama Gudao, or so it seems. The architecture changes radically from Chengdu to Kangming, from Yading along the Yangtze to Lushi where this image originates. In some areas everything seems unchanged, some seem to have survived the urban ravages of the Sino-Japanese war, those of the popular cultural revolution and the compulsive modernist urbanism of the last century.

    Everything seems as it was because much of what has been lost has been rebuilt through a backward historical course rather than a mere urbanistic assumption, utilitarianism or a simple expressive intent. This happens by showing the truth of the spiritual condition of a period and permanently incorporating it into our conscience, like a continuous reminder of history and of those who have departed with it, reviving a sense of belonging. Tea is able to address the drinker like the vernacular residential architectures of western Sichuan address their inhabitants.

    In Yunnan along the Dian Zang the architectural residues are now enclosed within new walls that pursue the same aesthetic sentiment just as tea, in my opinion, should transcribe their territory and cultural heritage and pursue the truth more than they did in the past.

    With architecture as a metaphor for the world of tea, it is clear how existential it is today to enjoy the vitality of history, that vitality that does not come from the work of a privileged group but from that of humble artisans, an evolutionary tissue of civilization and culture in which order seems to emerge spontaneously, where beyond the political ablations a primordial impulse of belonging arises.

    When the predecessors will enjoy the sight of civilization the descendants will enjoy their blessings is what was explained to me about this image. Tea must thus be a symbol and witness of a people, of obligations and of an identity that define our place on earth.

  • Along the road to Lhasa: a break with Eastern Leaves’ Huangxiaocha 2022

    Along the road to Lhasa: a break with Eastern Leaves’ Huangxiaocha 2022

    Mengdingshan is one of the areas of Sichuan best known to tea enthusiasts, a universe of its own, an almost oracular function of a system apparently disconnected from the world with gardens immersed in the clouds that cover them creating an intense environmental and philosophical contrast, a metaphor for the history of this region which was the cradle of the civilization of the camellia sinensis, of its taming and of being the guardian of time.

    But as true of civilization throughout history as it is of the tea plant, while sky covers the earth sustains, with the great fertility of the eastern plains that open beyond Chengdu as a source of sustenance during times of famine and wars, but it is beyond the mountains of Ya’an, on the road that leads to Kangding, on the slopes at an altitude of 3000 m whose paths lead to Garze and finally to Lhasa that the cultural heritage and identity of an entire people must be sought. It is among the peaks Jingquanfeng, Qingfeng, Lingjiaofeng Ganlufeng, Yanufeng that the Mengdingshan imperial tea was harvested before Qingmingjie and sent to the imperial court, it is here that the present is reconciled with history, where the order of things meets natural disorder, where earth and sky become organs of that Heraclitean measure that escapes being cadenced by human planning.

    Eastern Leaves Huangxiaocha was harvested at the end of March 2022 on Mengding Mountain. The dried leaves express buttery, biscuity and hazelnut chocolate hints. When infused, they take on nuances of white truffles, chestnuts, then biscuit and cooked vegetables hints until they become floral with wild flowers scents before the occurrence of toasted pumpkin seeds and orchard hay memories. The sip is coherent, balanced, soft with a sugary thickness and a sweeter sensations the more you continue with the infusions. Aromas of shortbread and cane sugar, toasted seeds and hazelnut emerge in a lingering finish that leaves the palate sweet with an extremely satisfying sensory sensation