Japanese tea ceremony

The Japanese tea ceremony dates back to the 8th century when it is first documented. It has since been closely followed with even several Japanese people attending classes to learn how to prepare tea (Hunter, 2008; Mayuzumi, 2006; Nakamura, Tschirky & Ikawa, 2008). The Japanese tea ceremony is a traditional event. It is far more than a tea party. It is a sanctified occasion when the participants try to live in the moment. Every one of their movements is observed. The Japanese tea ceremony is guided by four principles of harmony, purity, respect and tranquility. The original tea ceremony was Sen No Rikkyu, the legendary tea master. He had undergone years of training and experience before seeing the need for a tea house. The teahouse introduced the more social aspects of altered by the Tea Ceremony (Okakura, 2009; Sadler, 2008). This paper strives to support the thesis that the Tea Ceremony continues to blossom amidst the advances in technology in the modern Japan, even gaining momentum in the entire society.

The Tea ceremony has always been a very important event for its enthusiasts (Satō, Sato & Jeffrey, 2005; Yin & Yang, 2007). First, it is meant to improve that moment of interaction with others (Reider, 2012; Cocheo, 2013). It stands to improve the way people associate with each other and helps people unwind and spend the moment of their interaction memorably and in harmony. In the modern day universe, with the global appeal that tea has received, the Japanese Tea Ceremony has been used on various platforms to promote peace (Chiba, 2011; Sakuae, & Reid, 2012). It has since been dubbed “Peace through a bowl of tea.” The current society has, therefore reaped a lot of fruits, just like those of the past, from the tea ceremony (Lancet, 2013; Lamb, 2011)

Research Questions

  1. What role did the tea ceremony play in the traditional Japan?
  2. What changes has the Japanese tea ceremony undergone over time?
  3. What benefits has the universe leaped from the Chinese tea ceremony?
  4. How has the universal acceptance of tea helped to solidify this tradition?

References

Hunter, E. (2008). The Aboriginal tea ceremony: its relevance to psychiatric practice. Australasian Psychiatry, 16(2), 130–132.

Mayuzumi, K. (2006). The tea ceremony as a decolonizing epistemology healing and japanese women. Journal Of Transformative Education, 4(1), 8–26.

Nakamura, K., Tschirky, H., & Ikawa, Y. (2008). Dynamic service framework approach to sustainable service value shift applied to traditional Japanese tea ceremony, 2433–2444.

Okakura, K. (2009). The book of tea (1st ed.). [Auckland, N.Z.]: Floating Press.

Sadler, A. (2008). The Japanese tea ceremony (1st ed.). Tokyo: Tuttle.

Satō, S., Sato, A., & Jeffrey, M. (2005). Tea ceremony (1st ed.). Boston: Tuttle Pub.

YIN, B., & YANG, J. (2007). On” Four Significance” of Tea Ceremony. Journal Of Chengdu University Of Technology (Social Sciences), 3, 004.

 Reider, N. (2012). Chanoyu: Following Ceremony to a Tea. Phi Kappa Phi Forum, 92(3), 8-11.

Hioki, N. (2013). Tea Ceremony as a Space for Interreligious Dialogue. Exchange, 42(2), 125-142. doi:10.1163/1572543X-12341260

Cocheo, S. (2013). Tranquility in a tea cup. ABA Banking Journal, 105(6), 52.

Shiah, Y., & Radin, D. (2013). Metaphysics of the Tea Ceremony: A Randomized Trial Investigating the Roles of Intention and Belief on Mood While Drinking Tea. Explore: The Journal Of Science And Healing, (6), 355. doi:10.1016/j.explore.2013.08.005

Chiba, K. (2011). Japanese Women, Class and the Tea Ceremony: The Voices of Tea Practitioners in Northern Japan. Abingdon, Oxon, England: Routledge.

Lancet, M. (2013). Fluxus in a bowl of tea: Marc Lancet explores the Japanese tea bowl. Ceramics Technical, (36). 108.

Sakuae, M., & Reid, D. (2012). Making Tea in Place: Experiences of Women Engaged in a Japanese Tea Ceremony. Journal Of Occupational Science, 19(3), 283. doi:10.1080/14427591.2011.610775

Lamb, M. (2011). Tea ceremony. Windsor Review: A Journal Of The Arts, (2), 77.

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