Here are some of the lecturers and workshop leaders

Soon we'll be sending out detailed info on the schedule and accomodations for the Friends In Tea event this June but we just wanted to show you some of the people who will be leading workshops and giving lectures.

We're grateful to Eido Roshi of Dai Bosatsu, Meiya Wender of White Tiger Sweets, Asher Browne landscape designer, Sachiko Chernin of Tea-Passage, Sue Kotulak, potter and Jimin, DBZ's Yoga teacher for joining us this year.

The schedule is filling up. It's not too late to let us know what you'd like to participate in.

Please fill out the survey here if you haven't already done so.

Comments

[Gerow Reece]

Dear Friends in Tea,
Here is a response stimulated by the efforts of those who are already working hard for next summer's gathering:
In dropping the name "Tea Beyond Japan" it feels like the whole point of that idea has also been dropped. In our tea lessons we are already learning about the tea of Japan. But in our national gatherings, we have the chance to apply that experience in our most intimate/valid mode which is necessarily an American mode. Naturally Japanese influences will inspire/bless every aspect but they can hardly provide the juice that will vitalize tea in this country. Even now in Japan tea is hardly a vital pillar of its culture. What is, after all, the essential matter?

1. We need to view tea's relation with Zen in a fresh light. In the present context, Zen is not the only religious practice with a spiritual tradition that can find resonance in the practice of tea. Like it or not, this country's religious orientation is western and largely Christian. Some Catholic priests have long had deep appreciation of Japanese cuture including familiarity with tea. Protestants as well can find many points in tea which resonate with Christian living. Martin Luther himself was a "protestant Rikyu" protesting the old ways of the hierarchy and traditional mind set. In this country, Zen can no longer be the one-and-only for tea. Why are we not also exploring the Muslim and Jewish relevancies as we expand our sense of religious tolerance/interest in general?

2. The "virtues" of austere order and cleanliness and the intimacy of the holy which are hallmarks of Shinto have been somewhat obscured as well by our willing and grateful appreciation of Zen. Some deeper sensing of the nature of Shinto's spiritual effectiveness would be useful as would sourcing elements like the use of the tsukubai, kaishi, hassun and the folding of the fukusa.

3. Considering Rikyu's views further, we might well question the appropriateness of automatically taking enlightened Japanese monks as the necessary aesthetic authorities just as Rikyu questioned the "obvious" Chinese superiority in tea matters.

4. We are becoming far more familiar with Japanese ceramic varieties than we are with those of the Americas or Europe. How about introducing each other to potters or ceramics of our own locales that might have potential for tea use?

5. What has happened and is happening in the effort to develop tea plantations in the Americas?

6. Are we doomed to the extreme and costly exoticism of tatami? Let's get realistic about materials and about using the floor in this country! Of course tatami are wonderful, but. . . .

7. We must focus on what can enable a ryurei tea to fulfill the "real tea" qualification. Instead of stopping tea practice because of aging knees or not offering tea to Americans who can't or won't sit on the floor, we need to get ahead of negativity and discover and share how table tea can fully nourish and inspire. What is, after all, the essential matter?

We realize that any planning for such an event is truly taxing on the organizers. May these thoughts add interest and stimulate planning rather than cause bewildering doubt. With best wishes for your lengthy effort, Gerow Reece and Shujiro Sumikawa

[Lauren]

It's been a year since Gerow posted his thoughts, but I wanted to share my feelings about the name.

There's so much online about tea today that losing the Japanese-ness, the Cha of Chanoyu, seems to be a mistake. At the earlier gatherings, we had lengthy discussions about the name and point of assembling. I agree with Gerow that getting to the heart, the essential matter, of chado, is important.

Los Angeles Urasenke Tankokai (an official affiliate of the international Tanko group of Urasenke in Kyoto) started an "English Speaking Society" at the urging of headquarters. From the looks of things, it seems that they wanted a place for English speakers to practice together, not teach per se. However, it's not of interest to 99% of those English speaking Japanese folks who have never joined us. I am happy for the opportunity (almost any) to share a bowl of tea and very pleased that there is a place for those of us who don't speak Japanese in any practical way to share information. The name has eluded us ... do we call it "Chrysanthemum" vs "Kiku"? No point!

Kyoto Journal's special issue on Tea has more information in print and online related to this conversation (and others!) www.kyotojournal.org

Yoroshiku!

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