Tag: menghai

  • Echoes of Tea Lyricism Part 1: “Bay Meng Yu and The Rise and Fall of the Nannuo Shan Tea Factory”

    Echoes of Tea Lyricism Part 1: “Bay Meng Yu and The Rise and Fall of the Nannuo Shan Tea Factory”

    The Instagram story from a few days ago about Bai Meng Yu and the radical mid-century shift in the mechanization of tea production in Nannuo has gotten more attention than I thought, and I thank you so much for that. So on this chilly morning, drinking a 2003 Nannuo sheng, it seems conceivable that I would be talking to you about pu’er, about a historic change in its production. But no, or at least not really.

    This is because the factory I will talk about did not exactly produce pu’er, in the 30s there was a different concept than the modern one, not all mountains produced pu’er tea and consumed it with the same frequency. The tea produced was mainly sundried green, a sort of primordial maocha. Let’s remember that the era was still that of the ancient pu’er, few mountains managed to have a pseudo-continuous production, often interrupted by internal conflicts, and the price of a cake was extraordinarily high, while the production volume remained exceptionally low. At the time 800 cakes were a big deal and satisfied almost all of Hong Kong’s internal demand. Production was mostly attributable to private family brands where tea was sometimes just a collateral part of their farm, often focused on rice, soy, sorghum and other grains. The period is that of brands such as Jingchang Hao, Fuyuangchang Hao, Songpin Hao, Tongqing Hao and others. But what was pioneering and unprecedented on such a scale was the establishment of Nannuo’s first factory in Shi Tou Zhai.

    Bai was born Bai Liang Cheng, later nicknamed Meng Yu and Lian Fu, in 1893. He was a Muslim of Hui ethnicity and lived in Shadian before undertaking business trips to more than 20 provinces across the country in 1936 and 1937 to analyze the tea market, and finally to conduct studies in Japan and India on processing technology. Upon his return to Menghai, he was put under the spotlight by the Yunnan provincial government. It was early 1938, and the provincial institutions were determined to invest in the creation of the Yunnan Si Pu District Experimental Tea Factory, appointing Bai Meng Yu as its director. He had always been impressed by Nannuo, had a special predilection for that mountain, and when he took over the project he opened a branch there. He was among the first to understand the historical, cultural and geographical complexity of that mountain, of that place that was and would be the cradle of tea lyricism for centuries.

    Bai’s vision was not only about productive efficiency but also about building a sense of community, a sense of responsibility that transcended mere economic considerations. He persuaded local farmers to plant over 100,000 tea trees, establishing a lasting resource of socio-economic value. This initiative was not just a pioneering agricultural operation, but an act of cultural preservation and reconstitution, a pact that would bind generations, establishing deep roots both in the soil and in the spirit of the community.

    There he set up a hospital for the staff, a basketball court, housing for the workers, entertainment rooms and a building for the autonomous production of energy. What was innovative was the particular form of conservative design chosen for the construction, the modern plant was built directly on the summit, designed not to detonate any part of the mountain; the loading system and the vertical structuring of the work were reminiscent of those of the old wine presses on Etna: the fresh tea was weighed on the upper floor, dried and sent to the first floor for the rolling phase through a gravity system with trapdoors located on the work surfaces and on the floor. The final drying took place in the sun, in the shaihong style. Since each phase progressed from top to bottom, the process could be significantly accelerated and the workload per individual worker substantially reduced. At that time, the factory had fewer than 60 workers and could produce more than 20 tons of tea per day.

    The factory was officially operational in January 1941, mainly producing black tea and maocha whose leaves were sourced only from Nannuo farmers, mainly sold to Hong Kong, Myanmar, India as well as locally. In this way, it not only secured the province the precious foreign exchange it desperately needed, but also laid a solid foundation for the future mechanized production of quality tea, probably before Menghai, Dali, Fengqing, Mengku, and not only in Yunnan but also beyond the country’s borders, leaving an imprint that would echo in the global tea landscape.

    The narrative surrounding the procurement of the tea processing machinery is instead shrouded in an almost epic aura, worthy of a time when industrial progress was rarely seen in those parts. The machines are believed to have been imported from the United Kingdom, shipped by sea to Myanmar, transported by land to Jingdong and through a grueling pilgrimage of trucks and mules to their destination.

    There is, however, another version of the facts, more prosaic and less romantic, of those who think that the machinery was more likely purchased in India, in Calcutta, where Bai had been some time before and where many companies selling such equipment were based, such as Marshall, Sons & Co. and Brown & Co. but above all the Ceylon Tea Machinery Company and that of Sir William Jackson, a Scotsman whose mechanical genius had revolutionised the tea industry, who worked for his brother’s company in Assam, the Scottish Assam Tea Co. His inventions included the Excelsior, probably the first rolling machine, as well as the Victoria, Venetian and Britannia driers.

    What is truer, however, regardless of the version of the story, is the enormous human effort that made the installation of the equipment on the mountain possible. 10 carts were involved, each pulled by 3 oxen under the supervision of 15 workers to reach the top of the construction site, advancing in all conditions for 2km a day, cutting down trees, breaking rocks, building drainage systems and closing ditches. For six exhausting months the men worked tirelessly, challenging that harsh and previously inaccessible land, completing an unexpected and anachronistic work.

    But right in the middle of a major plan to modernize and expand markets, the Japanese army invaded southern Yunnan. The Burmese highway was bombed by enemy planes and traffic was paralyzed. Tea destined to Myanmar, a key hub, could no longer be transported, and teahouses and factories soon began to cease production and convert many of their plants to war production facilities. The crisis congested the entire nation and Bai decided to take an active part in the conflict. He helped build a reception center in Jinghong, organized the construction of dozens of bamboo rafts to help soldiers deployed across the border return home. Together with other officials, he trained tea factory workers, turning them into guerrilla fighters against the Japanese occupation, ensuring that each of them was armed and financing their equipment. However, the climate became even more incendiary and the economy collapsed even further towards the beginning of 1948, the Nannuo factory closed permanently and Bai Meng Yu was forced to leave Menghai, moving first to Myanmar and then to Chiang Mai, where a large community of Chinese Muslim immigrants resided, dedicating his last years to literary activity until August 1965, year of his death.

    After the founding of the People’s Republic of China, the government organized its restoration and reconstruction in 1953 and the following year it was merged with the Fohai Tea Factory (the predecessor of the Menghai Tea Factory), with which Bai had a strong rivalry at the time and whose director was Fan Hejun, another cornerstone of the tea industry during the last century. The Nannuo Factory remained under the leadership of Yang Kai Dang until 1994.

    With the reform and opening of markets, tea production and sales were liberalized. Private tea factories emerged, while state-owned ones struggled to keep up. By the early 2000s, the Nannuo Factory was gradually ceasing production amidst the turbulence of an industry undergoing profound and unimaginable changes at an unprecedented speed. A glorious era that had paved the way for modern tea was now fading.

  • Memories of chatting about Mengsong and an old Bameng friend with a 2007 Teasenz gushu

    Memories of chatting about Mengsong and an old Bameng friend with a 2007 Teasenz gushu

    I don’t think there can be any tea, any time, any sip without the people who bring with them the truth of a territory. One of the first tea maker I met was from Bameng, he worked for a factory in Mengsong and was nicknamed 小毛虫 “little caterpillar”. This name was given to him by his parents, when he used to sneak out of the woven wooden basket to observe spiders and insects while his family clung to the ancient trees for the harvest.

    Every time he picked up those yellow caterpillars he went back towards his mother’s legs crying, with his face full of mud and his hands swollen from the stinging substance of the insect. He had an immoderate passion for those caterpillars and an even greater stubbornness.
    His family’s teas were special, with that disarming power right in the mouth, his laughter when talking about the times now spent in his village were even more energetic.

    His nickname also referred to the ability of those insects to transform, as well as the growth that his parents hoped for him. He incessantly emphasized how his village had changed, how the people of that place had changed and with them their landscape. We talked about how tea had been an alibi for both dreams and reality, a substance of conversion capable of overturning eras and conditions, of extracting from things its opposite.

    We sipped pu’er talking about how the tea inherited its alchemical nature, as a transmutative substance and as a creator ex nihilo. The noise of the forest and of the harvest would always be the backdrop to his life and tea would always accompany him until the end of the sunset, until the last dance of the chrysalises.

    This 2007 Mengsong Gushu by Teasenz reminds me of those chats, those powerful, intense and penetrating pu’er. The scent of wet leaves is reminiscent of leather boots, sundried plum, flambéed citrus peel together with the sensation of dried rose petals in the middle of an ancient book. Balsamic notes then appear, of turnips cooked over charcoal and in the background light nuances of an open tin of latakia tobacco placed on an old, slightly damp fir furniture.

    The sip is silky with a medium persistence and an excellent sweetness accompanied by a typical salty flavor that recalls a pleasant mineral sensation of rock. A good huigan is surrounded by notes of roots, rhododendron honey, rose hips, plum and leather, adorned with an orchestra of citrus notes, balsamic candy and light traces of cardamom.

  • A cup that smells like an orchard next to a creek. TTdC Sanmai 2013 sheng pu from hundred-year-old trees

    A cup that smells like an orchard next to a creek. TTdC Sanmai 2013 sheng pu from hundred-year-old trees

    The sheng pu of Thès Terre de Ciel is the reflection of an extraordinary terroir such as that of Sanmai, a village that follows the limelight of Mengsong teas, preserving its pure fruity appearance and sugary touch and at the same time sheltered from oracular exaltation and censorship which brought many teas from these areas at now crazy prices.

    Sanmai pu’er are nostalgic stimulants, a perpetual conversation with the hippocampus like opening an album of memories on your lap. This 2013, from old trees at 1600 meters above sea level, has the traits of someone who brings with him the first charms of the time while retaining that enlivening and exuberant youthful verve.

    The color of the liqueur is amber, the hints of the wet leaves echo peach jelly, dried plums, yellow rock sugar and custard cream. Its olfactory fervor is an unfolding of different layers of complexity, a swing of evolved notes and other more naive and fresh ones.
    The spectrum then turns to naturalism, with olfactory memories of pickled bamboo, of mountain flowers up to the progression of reminiscence first of undergrowth, then minerals and iodines, like an orchard next to a creek, enjoying dried tropical fruit and Moroccan biscuits.

    The aromatic approach in the mouth is that of a good, true pu’er, without excesses of fame or rhetoric. On the palate it is sweet and accommodating, with a practically absent bitterness and astringency. The sip is enveloping, of medium thickness, the sweetness of dark sugar and peach cream is integrated and it speeds it up, the note of pomelo zest is subservient to a set of bakery ad fruity aromas that recall a fruit tart. Excellent persistence of a finish with a fascinating floral and wild apple weaving.

  • Sanmai, the village in Mengsong where time seems to have stopped

    Sanmai, the village in Mengsong where time seems to have stopped

    Sanmai has gained more and more attention from pu’er enthusiasts in recent years, following the growing interest in the forests of Naka and the Mengsong area.

    It is surrounded by some of the most famous mountains in Menghai county, about an hour north of Banpo zhai in the Nannuo area, and an hour and a half south of Huazhuliangzi, reachable passing through the villages of Bameng and Baotang. The forests alternate with the taidicha like an ecological clash between human and nature,the primitive and forest scenarios intensify as you enter the trees towards the North, on the road to Sanmai Laozhai. Once in Sanmai Shangzhai there are only a few kilometers to walk towards the ancient gardens where the natural severity and the inexorability of the woods continues up to the gates of Nanben Laozhai.

    Some Mengsong areas seem to open up towards the immense, they consecrate themselves in that “Open” which for Heidegger was the condition in which things, places, people can appear for what they are and not for their numerical value. From the ancient gardens of Sanmai, the valley sloping down to Jinghong, it seems like a mirage that would have elicited a surprised smile, despite his countless trips, even at Frederic Edwin Church.

    The lichens and saprophytic plants embrace the shrubs in those slopes born from an insane verticalism, which forced the few pickers who bet part of their existence on tea to remain more anchored to the anxieties of concreteness, where the violet of their cheeks was the only chromatic hint among the shades of that primordial greenery.

    Beyond the narrow and steep road, the rugged gorges and the road surface in which every ravine seems an existential leap, the Hani have found a home for centuries, what was previously a settlement became a security hub in 1934 under the name of Nanben Hebao, for then seeing his own name, Sanmai, only in 1956. Caravans often interrupted their journey here, the rains broke in for days, the oxen slipping caused them to lose the equipment entrusted to them and hence the legend of the name Sanmai, or the place where the tools were tied forming a trellis in the saddle of the ox.

    In the ancient gardens tea trees are scattered, some tall yet young seem to converse with the conical bodies of Moso bamboo which often makes this forest look like the ecosystem of Huazhuliangzi.
    Here, on the contrary, the bamboo was planted artificially, when tea had not yet reached its current economic importance, as a cash crop for building and textile purposes, and to restore the excessive soil reclamation which led to extremely important erosive phenomena. However, now its removal and reconversion of the land is a problem that inhabitants are facing with difficulty.

    The descendants of those exiled souls who bet on the tea of Mengsong and Sanmai now reap the fruit of a legacy that expands beyond its disciplinary limits, to the point of involving the destiny of their own territory.

    The rural scenes give value to the time that has passed, the villages develop on the open ridges of the mountains,where the approximately 500 families, mainly Hani, still live mainly thanks to livestock and farming. During the Gatangpa festival you can smell the scent of glutinous rice cakes in the alleys, people walk along the beaten path to reach the place of offerings, and then gather with their families drinking tea and rice wine, even some hens seem busy running out of the old wooden sheds; the black of the ethnic clothes, adorned with silver and silk tassels and the colorful bandanas with geometric motifs offer the only chromatic contrast from the red of the clay soil, as if their smiles were in that instant the only color detail on a black and white background.

    Despite the growing awareness of the value of their tea, it seems that the jianghu forged by conflicts of personality and self-affirmation has not arrived here, their leaves still manage to offer an experience saturated with meaning, freed from economic conflicts and apocryphal slogans; they develop an extended atmosphere in which the link with a past emerges, with those identities, of those perceptions beyond time, which have the ability to bring the aesthetic experience of this village back to the dimension of the present in a different, imperceptible and at the same time sensitive in its liquid revelation.