Tag: yiwu

  • Rethinking Changtai’s Legacy: Are post-2004 Productions Really That Bad?

    Rethinking Changtai’s Legacy: Are post-2004 Productions Really That Bad?

    The postmodern saga of Changtai is a mélange of nostalgia and decadent retrospection—a journey that began as an escape route, full of fleeting glimmers and vibrant lights, from the state-dominated gloom of the ’80s, soon became a conceptual reimagining of State Road 9, with its kilometers of pitted asphalt and half-lit motel signs sliding anonymously past the car window. They were riding the Pu’er epic, where every tong was marketed as if it were the Rosebud of Citizen Kane, that elusive treasure everyone sought to understand and possess. Nowadays, according to many aficionados, the tale of Changtai resembles the narrative of Bas Jan Ader’s brazen, smiling bike ride right before his humiliating crash. “If you want Changtai, look for it before 2005…”—one of the most overused phrases of the past decade. But is that really true?

    Founded in ’99 in Yiwu by the will of Chen Shihuai, Changtai began selling its tea under the brand Yi Chang Hao, carving out a niche much like an indie rock band holding what seemed to be the perfect record, before the industry ruined everything. After YCH, they went on to produce numerous successful series sourced from single terroirs, such as Chen Hong Chang and Chang Tai Hao—exclusive teas crafted to last, to age like the finest Chateau Margaux. Yet, a few years later, something broke.

    The Pu’er market of the 2000s was not unlike the realm of contemporary art: suddenly, money flooded in, investors arrived, critics lost their impartiality by getting drunk with the artists, and everyone wanted a slice of the cake. Demand exploded, prices soared, tea was even planted at lower altitudes, and factories ramped up production. Pu’er was no longer merely a tea, it had transformed into a financial asset.

    In 2004, the factory reorganized as Changtai Tea Group, and with it came a change in approach: economies of scale took precedence, there was a greater reliance on plantation-grown material, more commercialized sourcing, less meticulously managed fermentations, and a reduced attention to detail. The overarching idea was to produce volumes, to churn out new batches for collectors who scarcely understood what they were buying—all while fierce competition for the best leaves intensified. Quality became diluted, much like a Warhol reproduced ad infinitum.

    At the onset of my own economic tragedy, when I first began acquiring cakes, I, too, partly embraced this notion.

    Comparing a Yiwu from ‘99 with one from 2006 felt like plunging from one metaphysical plane into another. The former was silky, layered, opulent and clear, while the latter was sparse, tediously sober, its complexity shackled by an almost ascetic organoleptic austerity and a finish that fizzled out too quickly, like a film abruptly cut before the climax. Yet over the years, I questioned whether this was universally true for all Changtai teas and how much weight these few general observations really carried—perhaps too cursory to be definitive. Thus, I granted them another degree of judgment.

    I compared dozens of Changtai cakes each year—an obsession, really—and indeed, something had shifted, at least in trend. However, about five years ago, as I revisited that graveyard of samples I had set aside, I was stunned. The productions between 1999 and 2003 were undoubtedly remarkable, but those of 2005 and 2006 were not so far removed from their predecessors. I mean, hundreds upon hundreds of grams tasted in blind comparisons over ten years, two epochs that were supposed to be worlds apart and with an extra zero in the price tag, should have belonged to entirely different existential planes. But they weren’t, or at least not as much as public opinion, and my own mind, insisted. Production had indeed changed; however, certain elements of those iconic batches survived the onslaught of serial reproducibility, escaping the cynical, clinical gigantism of enormous, hypertrophic factories. Although these later productions underwent adaptations that created some detachment from their predecessors, cakes like the one in the photo, and others from 2005 and 2006, cannot, simply by that fact, be equated with the banality of a uniform proliferation, the child of that industrial era so often lamented.

    This supposedly inglorious decline was cemented when a course correction was made, delineating a sociological divide between tradition (what peoples craft for themselves) and folkloric reproposition (destined for mass consumption), which, though appealing, remains distant from the truth that governs the opus traditum, the craftsmanship of remote ancestry. But how much truth lies in all of this? How much tradition truly remained in Changtai after 2004?

    What shocked me most was the disparity in storage conditions among the various references, a factor that skewed the objectivity of judgment far more than any real qualitative gap. The cakes from the end of the last century through 2003 are genuinely of a high caliber, achievements that later productions can hardly aspire to match. In the 2003–2005 period, I found no absurd differences, certainly not enough to justify the price differentials from one year to the next. Often, excessively humid aging had irreparably ruined even excellent signatures—like a ’99 Yi Chang or a Mr. Wang Red Chang Tai Hao—trivializing their brilliance.

    Therefore, I believe that the environment in which these cakes have spent their lives is far more important than determining whether a 2005 Chen Hong Chang measures up to one from 2000, and that much of their economic and organoleptic value lies precisely there—in the climate, in the place in which they have dwelled—probably more than in the origin of the leaves, which counts for nothing compared to a twenty-year period spent in a humid warehouse, left to sour and reduced to nothing more than a basement squeeze.

    Moreover, finding well-preserved cakes to make such comparisons has become increasingly rare. Therefore, my modest piece of advice—if you haven’t sampled what you intend to buy beforehand—is to drink; take 2005 cakes without prejudice, provided they come from a reliable source. It is not entirely true that quality plummeted drastically after 2004; these issues emerged slightly later, and I may expound on the reasons in a subsequent article. In any case, if you are lucky, you’ll have secured a small masterpiece at a quarter of the price—one that, with high probability, isn’t a fake. If things don’t go your way, you’ll have gained a daily drink that is surely better than having burned a fortune, blindly thinking you’d closed a deal for a Romanée-Conti that, in reality, tastes like an old fisherman’s boot; or worse, a counterfeit, because the seller’s reliability wasn’t factored into the equation.

  • Gaoshan, the village between uncertainty and change. Bitterleaf “Vision” Gaoshan sheng 2023

    Gaoshan, the village between uncertainty and change. Bitterleaf “Vision” Gaoshan sheng 2023

    Gaoshan is a village in the Yiwu area, a place where about 100 families live, mostly Yi, more specifically Xiangtang. The first time I saw a photo of Gaoshan it portrayed a child under a table and a woman in her sixties with a basket of fruit in her hand, behind her house, she had a stern face sculpted by hardship and dark loose hair, without any hint of layers, as if it were cut with a razor. One of those people who seemed to have never changed their hairstyle in their life or residence.

    Every morning she fetched water from the well, collected wild herbs, walking tens of kilometers in that rippled gorge, where the road appears like a clay snake running through the forest.

    The photo collection also included the dense forest of tea trees and fruit trees, on a periwinkle-gray afternoon, the kind that precedes a storm. The boy, about five or six years old, was sitting on the floor under the large kitchen table, partially covered by the cloth drapes that were not long enough to hide him, but long enough to make him feel hidden.

    I believe that at the time neither the woman nor the child knew how profoundly their village would change in the next twenty-five years.

    Uncertainty and change are to Gaoshan as a bell tower is to its church, its teas are often among the truest in Mengla because they tell of their time without resorting to sweeteners or nefarious adornments, they are the fruit of the virtuous life of the settled person, who beautifies and sanctifies a place that is his, the natural result of having roots in the place that gave you the first dawn.

    The changing nature of this village can be found in this Bitterleaf Gaoshan sheng pu’er, where the aromatic fan seems to mark a new narrative trajectory every time we meet it in the gaiwan, the leaves are pervaded by a profusion of flowers in a wicker basket, but withered and in the process of changing clothes surrounded by a series of chiaroscuro, as only Rachel Ruysch would have imagined them, that battle of lights and shadows that package and give depth to the human experience.

    It is silky, complex, rich in notes of ripe fruit, such as white peach, mango, hibiscus, orchid, mineral sensations of wet lava stone, dried apples. From the first infusion you are enveloped by the honeyed and orchid sweetness typical of Gaoshan with a very nice huigan.
    The sip seems perfectly orchestrated in its essential elements but equally chaotic in its accessory elements, the way in which the aromas vary throughout the session creates a swing in which it seems to pass from one existential plane to another, from matter to concept, as in a mixture of science and spectacularization in which the result of the experiment is uncertain.

  • When Mahei was called Lù biān. Journey through the history of the village in the company of a 2020 Mahei dashu sheng pu

    When Mahei was called Lù biān. Journey through the history of the village in the company of a 2020 Mahei dashu sheng pu

    Travel 25 kilometers west of Guafengzhai, you will arrive in Mahei. This was the first stage of the ancient tea road on the journey from Laos to China. It is said that one of the original names of Mahei 麻 黑 was “路 边” Lù biān, “Roadside”, because Maheizhai is near the road leading to Laos. In the past, one could start from Laos towards Yiwu and settle the night at the “roadside”, the old Mahei.

    Although it is one of the areas that dictates the highest price in Yiwu, only in recent years has there been an incessant attention to the restoration of natural conditions with low interventionism in the tea forests, remedying the tough pruning approach of the 80s-90s in order to increase the yield of ancient trees. Many trees still exceed 300 years but today the mixed and indistinct collection of gushu, young trees and ancient pruned trees is very common and have a clear organoleptic distinction is very complicated. Old trees Mahei pu is much sought after and expensive and its taste embodies part of the soul of Yiwu.

    Roughly speaking, it can be said that Mahei tea from ancient wild trees has a softer sip, with a greater opening sweetness and a bitterness that acts as a splendid counterweight. The astringency orchestrates a balanced, lingering and memorable melody, the huigan is intense, powerful and comes quickly, the body is silky and refreshing in which the typical honeyed character is enriched by a complexity unrecoverable in some non-wild or shengtai material.

    This sheng pu by Thés terre de ciel comes from dashu trees, from material collected in the spring of 2020. In the wet leaves vegetal and wild hints of leather are combined with notes of honey, flowers and caramel, woody fragrances like those of raw mushrooms are the prelude to a sweet opera adorned with a bouquet of aromatic herbs, in which the background smells of petricore and wet vegetation.

    The sip has an excellent structure, the pleasant and indulgent bitterness typical of Mahei does not overshadow or obscure the other sensations but instead enhances the tea by contrasting with sweetness and a graceful astringency. The huigan is immediate, minerality makes the mouth water refreshing the palate in which progressively appear aromas of myrtle leaf, dried and candied apple, mango and mulberry. A good roundness accompanied by notes of acacia honey and manuka continue in a very lingering finish at the end of an antithetical taste experience, elegant and wild at the same time, still enlivened by a freshness and a vegetal nuance that herald its evolutionary intent.

  • Mahei, one of the best pu’er in Yiwu. But has it always been like this?

    Mahei, one of the best pu’er in Yiwu. But has it always been like this?

    The rains of mid-April break the drought of Mahei, but the race to the true maocha every year does not stop, as well as the rise in prices has not seen truce since 2007 to date. Maheizhai is a village of Yiwu, in Mengla county, almost 3 square kilometers of woods and trees between 1200 and 1500 meters above sea level.
    All 90 families are practically involved in the tea industry, gathered into those 330 hectares of ancient trees trying to seize what they can in a battle of wits and courage.

    Before 2008, Mahei and villages like Yibi, Sanheshe, Manxiu and Daxiu in the Yiwu area were all almost indistinct, except for the tea experts and buyers who came here in April to obsessively and meticulously look for the best material.
    Between 2005 and 2007 there is the appearance of some sporadic trace of the pu’er of Mahei, which also often merged the material of neighboring villages, including Guafengzhai, Mansa and Manxiu when they did not flow into the more common Yiwu Zheng Shan tea or blended with the leaves of the other six mountains. Around 2008-2009 a more methodical subdivision of villages and mountains began with a strong emphasis on searching for the old trees of these villages.

    Here are several gushu, but few are wild, in fact between the 80s and 90s heavy interventional practices have been seen, both with regard to the reduction of the size of the forest and the pruning techniques carried out in a more or less burdensome way.

    The introduction of extensive terraces in the late 70’s in the Yiwu area has also raised a veil of anxiety and concern for those who set out to find and market the tea of these villages, emphasizing their uniqueness.
    As always it is in the experience and in the trust to find the way of the truth, but once found and cleaned from the blanket of dust and individualism it is difficult to forget how it is.