Hubbry Logo
TeahouseTeahouseMain
Open search
Teahouse
Community hub
Teahouse
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Teahouse
Teahouse
Teahouse
View on Wikipedia
from Wikipedia
Tea served in a tea room at the Shantytown Heritage Park in New Zealand
Tea house in Moscow, 2017

A teahouse[1] or tearoom (also tea room) is an establishment which primarily serves tea and other light refreshments. A tea room may be a room set aside in a hotel, especially for serving afternoon tea, or may be an establishment that only serves cream tea. Although the function of a tea room may vary according to the circumstance or country, tea houses often serve as centers of social interaction, like coffee houses.

Some cultures have a variety of distinct tea-centered establishments of different types, depending on the national tea culture. For example, the British or American tea room serves afternoon tea with a variety of small snacks.

East Asia

[edit]
See also: Chinese tea culture, Hong Kong tea culture, Taiwanese tea culture, Chashitsu, and Ochaya
A teahouse at night in Yu Yuan Garden, Shanghai
A chaikhaneh (teahouse) in Yazd

Throughout China and Japan, a teahouse (Chinese: 茶館, cháguăn or 茶屋, cháwū; Japanese: chaya (茶屋); Standard Nepali: chiya ghar (चिया घर)) is traditionally a place which offers tea to its customers. People gather at teahouses to chat, socialize and enjoy tea, and young people often meet at teahouses for dates. The Guangdong (Cantonese) style teahouse is particularly famous outside of China, especially in Nepal's Himalayas. These teahouses, called chálou (茶樓) serve dim sum (點心), and these small plates of food are enjoyed alongside tea.

Before tea was used as a social drink, Buddhist monks drank it to aid their meditation.[2] During the Chinese adaptation of Buddhism between 200 C.E. and 850 C.E., tea was introduced as a medicinal herb. It was then evolved to assist Buddhist monks in their meditation by providing the energy needed to stay awake (likely via the effects of caffeine as a stimulant on the brain). Soon after that, tea was popularized as a commonplace beverage, replacing the previously consumed milk- and water-based beverages and Chinese teahouses provided a new kind of social life for the Chinese during the 8th–9th centuries C.E.[3]

According to Japanese cultural tradition, a teahouse ordinarily refers to a private structure designed for holding Japanese tea ceremonies. This structure and specifically the room in it where the tea ceremony takes place is called chashitsu (茶室, literally "tea room"). The architectural space called chashitsu was created for aesthetic and intellectual fulfillment.

During the Edo period, the term "teahouse" came to refer to the place where geisha would entertain their clients or as a place where couples seeking privacy could go.[citation needed] In this case, the establishment was referred to as an ochaya, literally meaning "tea house"; however, these establishments only served tea incidentally. Though the usage of the term chaya for teahouses in the modern sense is now considered archaic—with modern tearooms known as kissaten, serving tea as well as coffee—the term ochaya is still used in Kyoto to refer to the establishments where geisha perform and entertain clients.[4]

Southeast Asia

[edit]
Burmese tea house accompaniments

In Myanmar, teahouses known as laphetyay saing (လက်ဖက်ရည်ဆိုင်), formerly known as kaka saing (ကာကာဆိုင်), are a staple of urban centers throughout the country. These teahouses, which first emerged during the British colonial era, serve milk tea and a variety of delicacies ranging from native dishes like mohinga to Indian fritters (such as paratha and puri) or Chinese pastries (such as baozi and youtiao).[5] Tea shops have traditionally served as venues akin to conversational salons.[6]

South Asia

[edit]

In Pakistan, the prominent Pak Tea House is an intellectual tea–café located in Lahore known as the hub of Progressive Writers' Movement.

Central and West Asia

[edit]
Çayxana in Baku, Azerbaijan, 1888
Çayxana in Baku, Azerbaijan, 1888

In Central Asia, the term "teahouse" refers to several variations on teahouses found in different countries; these include the shayhana in Kazakhstan, chaykhana in Kyrgyzstan and choyxona in Uzbekistan, all of which translate as "a tea room". In Tajikistan, the largest teahouses are the Orient Teahouse, Chinese Teahouse, and Orom Teahouse in the city of Isfara. On the 15th anniversary of the independence of Tajikistan, the people of Isfara presented the Isfara Teahouse to the city of Kulyab for its 2,700th anniversary in September 2006.[citation needed] Teahouses are present in other parts of West Asia, notably in Iran, Azerbaijan and also Turkey. Such teahouses may be referred to, in Persian, as چاخانه, chaikhaneh, in Azerbaijani, as çayxana, or in Turkish, çayhane – literally, the "tea house". These teahouses usually serve several other beverages and shisha in addition to tea.[citation needed]

In Arab countries such as Egypt, establishments that serve tea, coffee and herbal teas like hibiscus tea are referred to as ahwa or maqha (مقهى) and are more commonly translated into English as "coffeehouse".[7]

Europe

[edit]

Britain

[edit]
Main article: Tea in the United Kingdom

Tea drinking is a pastime closely associated with the English.[8] A female manager of London's Aerated Bread Company is credited with creating the bakery's first public tearoom in 1864,[9] which became a thriving chain.[10] Tea rooms were part of the growing opportunities for women in the Victorian era.

In the UK today, a tea room is a small room or restaurant where beverages and light meals are served, often having a sedate or subdued atmosphere. The food served can range from a cream tea (also known as Devonshire tea), i.e., a scone with jam and clotted cream; to an elaborate afternoon tea featuring tea sandwiches and small cakes; to a high tea, a savoury meal. In Scotland, teas are usually served with a variety of scones, pancakes, crumpets, and other cakes. There is a long tradition of tea rooms within London hotels, for example, at Brown's Hotel at 33 Albemarle Street, which has been serving tea in its tea room for over 170 years.[11]

In a related usage, a tea room may be a room set aside in a workplace for relaxation and eating during tea breaks. Traditionally this was served by a tea lady, not to be confused with a dinner lady.

Commonwealth

[edit]

Tea rooms are popular in Commonwealth countries, particularly Canada, with its harsh winters when afternoon tea is popular. The menu will generally have similar foods to the UK, but with the addition sometimes of butter tarts or other small desserts like nanaimo bars or pets de sœurs. Tea is commonly consumed in other Commonwealth countries alone or in the British fashion.

Elsewhere

[edit]
Tea house in winter. Machiko, Madeira, Portugal
End view of the teahouse "belvedere" of the Charlottenburg Palace, Berlin

In France, a tea room is called Salon de thé, and pastries and cakes are served. It seems that having a separate teahouse was a tradition in many European countries.[citation needed]

In the Czech Republic, the tea room culture has been spreading since the Velvet Revolution of 1989 and today, there are nearly 400 tea rooms[12] (čajovny) in the country (more than 50 just in Prague), which is according to some sources[13] Europe's largest concentration of tea rooms per capita.

In Kosovo, there are teahouses known as "çajtore".[14]

Relationship to 19th-century temperance movement

[edit]

The popularity of the tea room rose as an alternative to the pub in the UK and US during the temperance movement in the 1830s. The form developed in the late nineteenth century, as Catherine Cranston opened the first of what became a chain of Miss Cranston's Tea Rooms in Glasgow, Scotland, and similar establishments became popular throughout Scotland. In the 1880s, fine hotels in both the United States and England began to offer tea service in tea rooms and tea courts, and by 1910 they had begun to host afternoon tea dances as dance crazes swept both the US and the UK. Tea rooms of all kinds were widespread in Britain by the 1950s. In the following decades, cafés became more fashionable, and tea rooms became less common.

[edit]
Forsman Tea, the largest tea shop in Finland in terms of sales volume, located in Vantaa

The term "tea shop" may also refer to a retail shop selling dry tea to take home. Dry tea (first, as loose leaves, and then in teabags) used to be sold at grocers' shops, and now mainly at supermarkets. One of the oldest shops that still specialises in selling tea for consumption at home is Twinings, which has been operating from the same premises in central London since it opened in 1706. In South African English, "tearoom" is a synonym for "café" or small local grocer's shop.[15]

In the workplace, the term tea room ("break room" in North America) is a room set aside for employees to relax, specifically a work break refreshment. Traditionally, a staff member serving hot drinks and snacks at a factory or office was called a tea lady, although this position is now almost defunct.

Tea is a prominent feature of British culture and society.[16] For centuries, Britain has been one of the world's greatest tea consumers, and now consumes an average per capita of 1.9 kg (4.18 lbs) per year.[17]

See also

[edit]

Eating establishments

[edit]

Other

[edit]

References

[edit]

Further reading

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Teahouse

View on Grokipedia
from Grokipedia
A teahouse is an establishment centered on the preparation and serving of , typically accompanied by light snacks or pastries, designed as a venue for social interaction, relaxation, and sometimes cultural or intellectual pursuits. These venues originated in , where tea cultivation began around 2737 BC and public teahouses emerged during the (618–907 AD) as gathering spots for scholars, poets, and merchants to discuss and amid the beverage's growing popularity. With tea's global spread via trade routes, teahouses adapted regionally: in , chashitsu developed in the 16th century under masters like for structured tea ceremonies emphasizing and ; in and Persia, chaikhanas served as communal hubs for conversation and , often substituting for alcohol-restricted social spaces; and in 19th-century Britain and America, tearooms proliferated as refined alternatives to pubs, frequently operated by women to promote temperance and genteel leisure. Teahouses have endured as cultural institutions, embodying rituals of and across societies, from contemplative Zen-inspired rooms to lively marketside stalls fostering daily exchanges.

Historical Development

Origins in Ancient China

Teahouses, referred to as chayuan or tea gardens, originated in during the (618–907 CE), coinciding with the widespread popularization of as a beverage. Early iterations appeared as simple stalls during the Kaiyuan era (713–741 CE) under Emperor Xuanzong, where Buddhist monks at sites like Lingyan Temple in Taizhou promoted tea consumption for its stimulating and meditative qualities, drawing from practices that emphasized boiling tea leaves with other ingredients. These venues initially functioned as rest stops along travel routes, offering tea alongside basic sustenance to fatigued merchants and pilgrims amid the dynasty's economic prosperity and expanded trade networks. Historical accounts, such as Feng Yan's The Record of What Mr. Feng Sees and Hears from the late Tianbao period (c. 755 CE), document teahouses as communal spaces where diverse groups, including monks and officials, gathered to partake in this emerging ritual. Lu Yu's The Classic of Tea (Cha Jing), composed around 760 CE, played a pivotal role in elevating tea from a medicinal tonic to a refined by detailing cultivation, , and brewing methods, thereby incentivizing dedicated spaces for its appreciation. This text, drawing on empirical observations of tea's origins and preparation, standardized utensils and techniques, which indirectly spurred the transition of rudimentary stalls into more structured teahouses equipped for tastings and discussions. By the Taihe era (827–835 CE), formal teahouses proliferated in urban areas like Yongchangli, as noted in the Old Tang History, serving not only as refreshment points but also as informal venues for intellectual exchange among literati. The initial geographic concentration of teahouses was in southern regions along the Yangtze River, including areas that later became prominent in , where proximity to tea-producing hills facilitated their establishment as local hubs. In these locales, teahouses provided respite for travelers while fostering early social customs, such as sharing verses or anecdotes over , though formalized performances like emerged more distinctly in subsequent eras. This foundational model emphasized tea's causal role in sustaining alertness and conversation, rooted in verifiable Tang records rather than legendary attributions, reflecting the dynasty's blend of agrarian innovation and Buddhist influence on daily life.

Spread Through Trade Routes

The concept of teahouses spread westward from along the trade networks, where caravan traders required rest stops that evolved into dedicated spaces for tea preparation and consumption. Originating in Chinese tea houses during the (960–1279 CE), these establishments proliferated as tea trade intensified through the (1368–1644 CE), with merchants transporting bricks as a lightweight, durable commodity ideal for long journeys. In , chaikhanas—Persian-derived teahouses—emerged at trading oases like those in the , serving as hubs for nomadic herders and caravans to brew and share strong green teas, which provided for endurance amid harsh travels. This diffusion extended to the by the , as tea imports via overland routes supplanted earlier brick teas with loose-leaf varieties, fostering intercultural exchanges documented in UNESCO-recognized heritage. Chaikhanas in regions like and the adapted Chinese brewing techniques to local preferences, such as samovars for , while facilitating between Chinese exporters and Persian intermediaries; archaeological evidence from sites confirms tea's presence in trade goods as early as 2100 years before present, underscoring its role in sustaining merchant networks. European exposure occurred primarily through maritime trade in the early , when Portuguese traders from Macao and vessels imported the first significant cargoes to ports like and around 1610 CE. These imports, initially luxury items for elites, prompted rudimentary serving venues in trading hubs, where was consumed in ad hoc gatherings akin to early coffee houses, laying groundwork for formalized teahouses amid rising demand that saw Dutch imports reaching thousands of pounds annually by mid-century.

Adaptations in the 19th and 20th Centuries

In Britain, rapid industrialization and urbanization during the 19th century spurred the development of teashops as convenient venues for non-alcoholic refreshments, catering to factory workers and commuters seeking alternatives to pubs amid expanding rail networks and city populations. The Aerated Bread Company (ABC), established in 1862 by Dr. John Dauglish to produce yeast-free bread via carbonation, pioneered this model by opening its inaugural teashop in 1864 at Fenchurch Street railway station, where patrons could purchase tea alongside baked goods for quick consumption. By the 1870s, ABC had expanded to multiple urban locations, capitalizing on colonial tea imports that lowered costs and made hot beverages accessible to the laboring classes, with the chain reaching 150 London branches and 250 tearooms by 1923. In , the (1868–1912) marked a period of modernization where traditional chashitsu—compact tea rooms designed for chanoyu ceremonies—were adapted to reinforce cultural continuity against Western influences, formalizing Zen-derived aesthetics of simplicity and impermanence while incorporating subtle structural innovations for durability in an industrializing society. Tea masters preserved rustic elements like flooring and alcoves, yet post-restoration designs began fusing these with contemporary materials, as evidenced in state-sponsored venues that symbolized amid diplomatic shifts. The 20th century brought challenges to teahouses worldwide, with and II disrupting tea supplies through rationing and trade interruptions, compounded by the ascent of and fast-food chains that favored quicker, caffeinated options over ritualized tea service. In and , urban teashops dwindled post-1945 as socioeconomic recovery prioritized efficiency, yet traditions endured in immigrant enclaves, such as South Asian chaikhanas in Britain or Chinese teahouses in the U.S., where they served as cultural anchors for diaspora communities adapting to host economies.

Regional Variations

East and Southeast Asian Teahouses

Chinese teahouses, particularly in province such as those in , often utilize open-air arrangements with bamboo chairs and low tables, facilitating activities like games, ear cleaning services, and viewings. These venues support informal business negotiations amid tea service, reflecting a continuity of social practices dating to the (618–907 CE), when the earliest teahouses appeared during the Kaiyuan (713–741 CE). Japanese chashitsu represent specialized tea rooms architecturally optimized for the chanoyu ceremony, incorporating aesthetics through sparse interiors with flooring, paper screens for diffused light, alcoves for displays, and crouch-low entrances symbolizing equality and mindfulness. This design evolved under Buddhist influence, with tea master (1522–1591) emphasizing rustic simplicity and impermanence in the late , later embedding the practice within discipline and etiquette during the (1603–1868). Southeast Asian teahouses, shaped by Chinese diaspora, diverge toward tropical adaptations like Vietnamese trà đá outlets—informal street-side spots serving strongly brewed chilled with crushed ice in glasses, prized for its bitter refreshment in hot climates. In , Chinese-influenced tea venues emerged via 19th-century and , offering sweetened iced or milky teas alongside street foods in markets, integrating local flavors such as pandan or while retaining communal seating rituals.

South and Central Asian Teahouses

In , particularly in countries like , , and , chaikhanas serve as traditional teahouses central to social and cultural life, where strong green or , often spiced, is consumed alongside communal activities. These establishments function primarily as male-dominated spaces, historically gathering points for men to engage in discussions on , , and daily affairs, fostering bonds. , games such as , and informal negotiations occur here, reflecting nomadic and caravan trade influences along ancient routes. Chaikhanas also play a role in informal governance, enabling local resolution of disputes and outside formal state structures, a practice rooted in pre-Soviet and market traditions. In , they underpin culinary customs, with served in small bowls or cups accompanying meals like plov, emphasizing in Islamic-influenced nomadic contexts. During the Soviet era, "red teahouses" adapted these spaces for ideological while retaining social functions, though traditional forms persisted post-independence in 1991. In South Asia, chai khanas or roadside stalls in India and Pakistan represent an adaptation influenced by British colonial efforts to promote tea consumption from the 19th century onward, transforming surplus Assam tea into a mass beverage by the 1920s and 1930s through dedicated shops and breaks. Masala chai, boiled with milk, spices like cardamom and ginger, and sugar, became ubiquitous at dhabas—roadside eateries serving laborers, truck drivers, and travelers as communal hubs for conversation and respite. In Pakistan, post-1947 partition, these stalls evolved into daily social institutions, with chai walas vending karak chai in glasses, facilitating informal exchanges among working-class men. Persian-influenced chai houses, extending into Central Asian border regions, distinguish themselves by integrating literary traditions, where strong accompanies recitations from poets like and Saadi in atmospheric settings with samovars. These spaces, known as chaikhaneh, emphasize contemplative gatherings, often in courtyards, blending tea service with divan poetry readings to evoke historical Persian cultural depth amid Islamic sobriety. Unlike nomadic Central Asian variants focused on talk, Persian styles prioritize aesthetic and intellectual pursuits, with tea introduced as early as the 11th century via scholarly exchanges.

European and Western Teahouses

In Britain, tea rooms emerged as public venues in the early , with Thomas Twining opening the Strand Tea Shop in 1706, initially selling loose and blending services to a growing consumer base beyond elite circles. By the 1840s, the practice of afternoon , popularized by , spurred dedicated tea rooms that catered to middle- and working-class patrons, offering affordable hot beverages and light refreshments as alternatives to alehouses. Temperance societies in the actively endorsed these establishments, viewing them as practical counters to alcohol consumption among laborers, with over 2,000 tea shops documented in alone by 1890, many frequented by factory workers for quick, sober social breaks rather than aristocratic indulgences. Continental European teahouses, such as French salons de thé during the (roughly 1871–1914), integrated tea with pastries like éclairs and macarons, evolving from earlier 17th-century intellectual salons hosted by figures like Madame de Rambouillet into more accessible venues blending discourse with consumption. In , tea service via samovars became embedded in social customs by the 19th century, with public tea houses and salon gatherings serving strong concentrates (zapar) to diverse classes, though elite narratives often overshadow the routine use among merchants and urban workers in cities like , where samovars facilitated communal hydration amid harsh climates. These forms prioritized functionality over exclusivity, with tea's affordability—import volumes reaching 1.5 million pounds annually in by 1900—enabling broader participation than salon-focused histories suggest. American teahouses adapted British models post-1880s, ironically reclaiming tea culture after the 1773 's protest against British taxation, which had temporarily stigmatized imported leaves. A boom in the – saw thousands of women-owned tearooms, often roadside or in homes, promoted by temperance advocates as alcohol-free havens amid Prohibition's approach, with establishments like those in 's suburbs serving 500–1,000 daily customers via simple menus of tea, sandwiches, and scones tailored to female drivers and shoppers. By the 1960s, influences birthed houses emphasizing wild-foraged blends over caffeinated imports, as seen in ' 1969 founding by Mo Siegel, who harvested Rocky Mountain herbs for natural infusions popular in health-oriented communes. This shift reflected working-class and youth-driven experimentation, prioritizing empirical health claims from botanicals over traditional estates.

Teahouses in Other Regions

In , çayhanes (tea houses) developed in the late during the reign of Sultan Abdülhamid II, when plants were first imported from the Black Sea region and cultivated domestically, supplanting in social venues amid wartime shortages following . These establishments evolved from Ottoman kahvehanes (coffeehouses), which originated in the , but shifted focus to strong brewed in çayers (samovars) and served in small tulip-shaped glasses, fostering male-dominated gatherings for conversation, , and newspapers. By the early , çayhanes numbered in the thousands across , embodying communal hospitality without the intoxicants associated with coffeehouses under earlier Ottoman restrictions. In Morocco, salons de thé emerged in the mid-19th century after green tea arrived via British trade routes during the Crimean War era (around 1854), quickly integrating with local mint infusions to create the atay ritual of three successive pours symbolizing bitterness, strength, and sweetness. These venues, often ornate with brass trays and silver teapots, serve as hospitality hubs tied to Berber and Arab customs, where hosts pour from height to aerate the heavily sweetened brew, accommodating both men and women in segregated or family sections post-colonial trade expansions. By the early 20th century, salons proliferated in medinas like Marrakech, emphasizing communal pouring over individual cups to reinforce social bonds. Ethiopian shay bets (tea houses) function as modest roadside or urban spots serving shayi, a spiced flavored with , , cloves, and ginger, introduced alongside traditions but gaining popularity in the 20th century through local cultivation and daily routines. These informal establishments, common in since at least the mid-20th century, blend tea preparation with buna () ceremonies, providing affordable gathering points for locals to sip from small cups amid work breaks or neighborhood chats, distinct from tej bets focused on wine. In , colonial-era tea houses like the Tea Rooms 1892 in Melbourne's Block Arcade, established in 1892, reflect British immigrant influences by offering tiered afternoon with scones, cakes, and loose-leaf varieties in Victorian-style interiors, persisting as cultural relics amid the country's sparse native tea production. Similarly, the Lake Barrine Tea House in , operational since the 1920s near ancient rainforests, serves devonshire teas using locally sourced ingredients, drawing on early 20th-century settler customs for leisure and tourism without deep indigenous integration.

Social and Cultural Significance

Role as Social and Intellectual Hubs

Teahouses historically provided neutral venues for political , negotiations, and male , enabling sober, extended discussions that strengthened community ties without the disinhibiting effects of alcohol found in pubs. Unlike alcohol-serving establishments, where impaired often led to erratic outcomes and strained family dynamics, teahouses facilitated clearer-headed deliberations, correlating with higher productivity and social stability in pre-modern societies. In , teahouses emerged as key sites for intellectual exchange among merchants, artists, and literati, particularly in urban centers like and during the (960–1279 CE), where patrons negotiated trade and debated governance. By the late Qing era (1644–1912 CE), teahouses specifically hosted discussions on social reforms, the Railroad Movement of 1911, and early republican politics, serving as arenas for and formation amid revolutionary upheavals. In Persia and , chaikhanes fulfilled analogous roles as male-dominated hubs for airing progressive ideas, poetry recitals, and political discourse, mirroring the sober intellectualism of Ottoman coffeehouses but centered on tea consumption. These spaces contributed to by hosting unfiltered exchanges on news and reforms, with establishments like those in and fostering anti-authoritarian sentiments that persisted through events such as the 1979 , where similar venues amplified dissent against the . This enduring function debunks portrayals of teahouses as passive relaxation spots, highlighting their causal role in catalyzing rational discourse and across cultures.

Associated Rituals and Customs

In Chinese teahouses, gongfu cha involves a structured brewing sequence using small clay pots or gaiwans with a high leaf-to-water ratio and multiple short infusions, typically starting with a rinse to awaken leaves and remove impurities, followed by infusions of 10-30 seconds each to extract layered flavors without over-extraction leading to bitterness. This method optimizes taste by controlling temperature—often 90-100°C for oolongs—and timing, allowing even distribution across small cups via a fairness pitcher (gong dao bei), which prevents uneven strength due to variable leaf positions in the pot. The protocol evolved from practices in , prioritizing empirical flavor progression over ritual symbolism, as shorter steeps harness the leaves' full potential across 5-10 brews, adapting to tea types like rolled oolongs that unfurl gradually. Japanese chanoyu, performed in dedicated chashitsu teahouses accommodating up to four guests, incorporates guest hierarchies in seating—higher status positioned closest to the host—and seasonal flower arrangements or utensils selected to align with natural cycles, such as cherry blossoms in spring or autumn leaves. These elements reflect practical by acknowledging status differences to maintain order in confined spaces, while seasonal choices ensure use of fresh, locally available materials, minimizing waste and enhancing sensory harmony with the environment. The sequence—preparing with precise whisking after a meal—evolved from Muromachi-period adaptations, emphasizing utility in fostering through repetitive, focused actions rather than esoteric ideals. In Central Asian and Persian chaikhaneh, Islamic tea customs mandate pouring with the right hand while placing the left on the heart, a gesture denoting sincerity and hygiene adherence, as the right is reserved for clean handling in resource-limited settings. No-waste principles dictate filling glasses to the brim without spilling, rooted in Islamic prohibitions against israf (extravagance) amid arid climates and historical trade scarcities, ensuring maximal utility from strong black tea infusions shared communally to extend limited supplies. This protocol, observed in Iranian qaveh khanehs, promotes equitable distribution by diluting concentrated brews individually, adapting to fluctuating resource availability without excess.

Connection to Temperance and Sobriety Movements

In 19th-century Britain, teahouses emerged as key institutions within the , functioning as direct alternatives to public houses by offering sober social environments centered on consumption. Temperance societies, advocating total abstinence from alcohol, established tea rooms, cafés, and cocoa houses to provide affordable, non-alcoholic venues that replicated the communal appeal of pubs while promoting clarity and discipline. These spaces facilitated large-scale tea parties, particularly targeting working-class patrons to divert them from gin palaces and beer shops, with events emphasizing gatherings and refreshments like and cake as substitutes for intoxicating drinks. By the 1870s and 1880s, the proliferation of such establishments reflected the movement's organizational efforts; for instance, alone hosted over 100 tea rooms by 1879, many owned and operated by temperance groups to counter alcohol's social dominance. Contemporary reports attributed these initiatives to measurable declines in local drunkenness rates, as 's stimulating properties—derived from —supported wakefulness and productivity without the disinhibiting effects of alcohol, aligning with empirical observations of reduced and family disruptions in temperance-adopting communities. In , temperance tea rooms and hotels similarly supplanted licensed premises, with records from the early documenting their role in sustaining sobriety networks amid broader anti-alcohol campaigns. Parallels extended to , where tearooms established from the onward served as sobriety hubs during the temperance era, mirroring British models by providing non-alcoholic social alternatives amid colonial alcohol excesses. Methodist influences reinforced these adaptations, fostering tea-based fellowship events that emphasized and physical . While critics, including some labor historians, portrayed temperance teahouses as mechanisms for middle-class on proletarian , archival indicates widespread voluntary participation motivated by tangible benefits such as enhanced outcomes and , rather than .

Economic and Commercial Aspects

Traditional Economic Functions

In pre-modern , teahouses functioned as micro-enterprises characterized by low entry barriers, stemming from the relative affordability of tea production and distribution. Operators sustained operations through high-volume sales of and basic refreshments, often leveraging the beverage's ubiquity to attract daily patrons across social strata. This model proved resilient in urban centers, as evidenced by late-Qing , where 454 teahouses dotted nearly every street, embedding them deeply in local commerce. Supplementary income streams augmented primary sales, including fees from performances such as or , and in some instances, facilitation of or other leisure activities that drew crowds. In teahouses, these side pursuits integrated economic viability with everyday utility, making the establishments indispensable to community economies without reliance on large-scale capital. Such diversification mitigated risks from fluctuating tea prices, fostering self-sustaining family operations where skills in and passed generationally, preserving artisanal knowledge amid broader economic shifts. Teahouses along trade routes, particularly in Central and South Asia, extended their economic role as informal hubs for merchant negotiations and goods exchange. In regions like Persia and Central Asia, chaikhanes emerged alongside caravan paths, enabling traders to conduct deals over tea while resting, thus streamlining commerce without formal infrastructure. Complementing this, tea itself served as a proxy currency in Silk Road transactions; compressed brick tea, durable for transport, facilitated bartering for horses, salt, or other commodities, underscoring teahouses' indirect support for regional trade networks. This integration highlighted teahouses' contribution to localized economic circuits, distinct from centralized markets, by providing accessible venues that enhanced transaction efficiency through sustained patronage.

Modern Commercialization and Business Models

In the post-2000s period, teahouse commercialization accelerated through franchise models inspired by quick-service coffee chains like , with tea cafes shifting focus from prolonged social rituals to rapid, standardized preparation for high-volume sales. Bubble tea franchises such as , established in 2006, and , founded in 2005, expanded globally by prioritizing convenience and customization options like pearls and flavored syrups, appealing to urban consumers with busy schedules. This approach, evident in the boba tea sector's significant growth in the United States and since the , standardizes processes to minimize variability and maximize throughput, often at the expense of traditional methods requiring extended and communal sharing. Global out-of-home tea consumption, including modern tea shops, generated USD 18.6 billion in revenue in , projected to expand at a 9.1% CAGR to USD 31.07 billion by , fueled by trends emphasizing 's natural antioxidants and functional benefits amid rising wellness awareness. However, this profit-oriented scaling erodes margins for traditional operators, as low-cost franchises undercut pricing through and simplified menus, compelling legacy teahouses to adapt or face displacement in competitive markets. Premium segments, while benefiting from health-driven demand, encounter commoditization pressures that dilute experiential value for faster turnover. In , hybrid models like "New Chinese Style" teahouses in merge heritage elements—such as ornate decor and pu'er selections—with digital innovations, including mobile apps for reservations and targeted marketing to youth demographics. Brands like Sexy Tea, launched in 2013, exemplify this by promoting "New Chinese-style Fresh Tea" variants that incorporate light milk infusions and aesthetic packaging, achieving profitability through experiential retail and urban expansion. These ventures enhance accessibility via technology but risk authentic dilution, as profit imperatives favor abbreviated service protocols over immersive gongfu ceremonies, though they sustain cultural motifs to justify .

Contemporary Developments

Revival of Traditional Practices

In , traditional teahouse practices have undergone a significant revival since the early 2000s, propelled by state-supported aimed at reinforcing through rediscovery of historical customs. This resurgence aligns with broader efforts to counter Western cultural influences and urbanization's erosion of communal rituals, with teahouses in provinces like reintegrating historical elements such as performances—evident in venues hosting (Chuanju) alongside service to evoke pre-modern social gatherings. By the , this had manifested in a proliferation of establishments emphasizing undiluted gongfu cha preparation and communal seating, distinct from hybridized commercial variants, as part of a documented uptick in traditional participation among urban youth. In , preservation of chashitsu (tea rooms) and associated chanoyu rituals has similarly intensified post-2000, with workshops adapting Meiji-period architectural and ceremonial forms for limited tourist engagement to sustain lineage schools like amid declining domestic apprenticeship. Attendance data from the 2020s indicate sustained interest, with approximately 10,000 ceremonies conducted annually nationwide, focusing on unaltered protocols such as aesthetics and sequential utensil handling to transmit intangible heritage without modernization dilutions. Empirical data on tea's bioactive compounds, including catechins and polyphenols acting as antioxidants, have further catalyzed this revival by substantiating teahouses as viable sober social alternatives to alcohol-centric venues, with human clinical trials linking regular consumption to reduced and —causal factors in alcohol-related pathologies. Such evidence, independent of anecdotal wellness trends, underscores teahouses' role in fostering prolonged, clear-headed interactions, aligning with observable shifts toward alcohol-minimizing public spaces in revival contexts.

Innovations and Global Influences

Bubble tea emerged as a pivotal fusion innovation in teahouse practices, originating in during the through the addition of pearls to , which transformed traditional brewing into a customizable, textural beverage appealing to younger demographics. This adaptation facilitated rapid global dissemination, with franchises and standalone outlets integrating it into diverse culinary landscapes from to and , evidenced by over 500,000 shops worldwide by 2023. The sector's empirical expansion, reaching a global market value of approximately $3.2 billion in 2023, underscores consumer-driven demand for experiential variety, prioritizing portability and flavor innovation over rigid historical protocols. Digital technologies have further modernized teahouse operations, particularly post-2020, with apps enabling virtual tastings that replicate communal rituals via shipped samples and guided sessions, sustaining engagement during physical restrictions. Tools like MyTeaPal integrate brew timers, flavor journals, and social features, allowing users to log sessions and share profiles, which has broadened participation beyond local venues to a data-tracked global community of over 10,000 active users by 2022. Concurrently, sustainable sourcing innovations, verified through certifications such as and UTZ, have gained traction in supply chains, with teahouses auditing origins to ensure reduced environmental impact and fair labor, as 25% of premium tea imports met these standards by 2023 per industry audits. In Western markets, teahouses have adapted via wellness-oriented herbal fusions, formulating blends like ginseng-ginger infusions for sustained cognitive focus and energy without stimulants, catering to demands in professional settings. These offerings, often incorporating adaptogens such as ashwagandha, align with a 15% annual growth in functional tea sales through 2023, reflecting causal links between ingredient efficacy—supported by studies—and consumer retention rates exceeding 70% in targeted demographics. Such global influences demonstrate adaptive resilience, where verifiable sales data affirm viability amid evolving preferences, rather than unsubstantiated claims of cultural dilution.

Controversies and Debates

Cultural Authenticity and Dilution

In contemporary , critics have lambasted "internet-famous" teahouses popularized via platforms in the early for prioritizing photogenic and premium pricing over authentic rituals, often charging consumers unfamiliar with traditions exorbitant fees for superficial experiences. This commercialization risks diluting core cultural elements, as venues adapt classical practices to and visual appeal, potentially watering down substantive engagement with tea's historical and social dimensions. Such shifts manifest in the replacement of communal —long central to teahouse life—with modern amenities like and individualized distractions, eroding the depth of interpersonal exchange that defined traditional hubs. Ethnographic analyses of underscore how these alterations prioritize transient visual consumption over sustained narrative traditions, leading to shallower cultural transmission. Proponents of modernization argue that adaptations are essential for economic viability amid urban competition, yet consumer behavior reveals that traditional teahouses foster greater through alignment, attracting patrons who value authenticity over novelty. Studies on perceived authenticity in Chinese cultural venues confirm that unadulterated practices correlate with higher repeat visitation and premiums, outperforming diluted commercial models that rely on fleeting trends. This causal link—where preservation of rituals sustains dedicated communities—counters narratives of inevitable "evolution," as empirical retention patterns favor unaltered forms for long-term stability.

Disputes Over Tea Preparation Methods

In Britain, the controversy over adding before or after originated in the , when practical considerations like protecting delicate cups from favored milk first among those using finer china, though guides by the increasingly prescribed tea first as a marker of refinement. Chemical analysis reveals that pouring hot tea onto milk causes rapid, uneven heating that denatures milk proteins, resulting in clumping and a gritty texture, whereas milk first enables gradual warming for smoother integration. This empirical basis, demonstrated through controlled heating experiments, challenges dogmatic adherence to tea-first traditions despite surveys showing most Britons prefer the latter for sensory or habitual reasons. A landmark sensory test in 1929 by statistician involved preparing eight cups—four milk-first and four tea-first—in randomized order for a colleague to identify, underscoring the potential for human discernment but also the variability in taste perception that fuels the debate. Globally, preparation rifts extend to hot versus iced methods, with U.S. practices often involving strong hot brewing followed by rapid cooling over ice to preserve flavor intensity, contrasting Asian norms of direct hot infusion where iced variants are less common and typically secondary. Another divide pits loose-leaf against bagged tea, as whole leaves in loose form expand fully during to release superior volatile compounds and antioxidants, whereas bagged teas, using crushed fannings, yield quicker but harsher brews with reduced nuance due to restricted leaf movement. Media flare-ups in 2024, including transatlantic backlash against U.S. chemist Michelle Francl's advocacy for a pinch of salt to suppress bitterness via sodium's interference with perception, highlight how such empirical tweaks provoke cultural clashes over orthodoxy in sequences and additives. Resolution lies in experimentation over inherited preferences: taste panels and extraction kinetics studies indicate 3-5 minutes as optimal for steeping at 90-100°C, balancing and release for peak astringency and aroma without over-extraction of bitter polyphenols. This approach prioritizes causal mechanisms of —leaf-water contact and temperature gradients—yielding verifiable improvements in flavor profiles irrespective of regional .

Other Meanings

Literary and Theatrical References

Lao She's play Teahouse, first performed in 1957, centers on Yu's Teahouse in as a cross-section of Chinese spanning 1898 to 1948, encompassing the , the Republican warlord period, and the prelude to communist victory. The three-act structure traces the teahouse proprietor's futile efforts to sustain the establishment amid escalating , foreign influence, and class strife, with over 50 characters representing merchants, intellectuals, officials, and laborers whose fates mirror national decline. Lao She, drawing from his observations of traditional teahouses as hubs frequented by diverse patrons, used the setting to critique moral erosion without direct political allegory, emphasizing interpersonal betrayals and economic pressures over 50 years. In ' novels, tea rituals in modest establishments often symbolize ethical resilience and domestic order, as seen in (1841), where shared among the impoverished provides fleeting solace and underscores virtue against vice, contrasting with more disruptive beverages like . Such scenes reflect 19th-century British tea shops' role as accessible venues for reflection amid , though Dickens prioritizes individual character over institutional teahouse dynamics. Persian literary traditions evoke the chaikhaneh (teahouse) as a space for ephemeral exchanges, where poets like indirectly symbolize transient companionship and introspection through tea's calming presence, akin to rest stops fostering storytelling and verse amid life's impermanence. These depictions, rooted in historical chaikhaneh as centers for and social discourse, highlight tea's role in facilitating unguarded, fleeting dialogues without fixed hierarchies.

Contemporary Projects and Metaphors

The Teahouse, launched in February 2012 by the in collaboration with community volunteers, functions as a virtual forum providing structured mentoring and guidance to novice editors on the . Modeled after the communal and hospitable atmosphere of physical teahouses, it offers Q&A sessions hosted by experienced editors to address common challenges faced by newcomers, such as article creation and policy navigation, with evaluations indicating improved retention rates among participants compared to unmentored editors. The Teahouse in , exemplifies a contemporary architectural project rooted in international goodwill, constructed between 1987 and 1990 by over 200 Tajik artisans using traditional techniques before being disassembled, shipped, and reassembled on the Boulder Creek Path. Gifted by , Tajikistan's mayor to its sister city amid late tensions, the project faced local opposition due to anti-communist sentiments and concerns over its cost and site suitability, including uninvestigated potential groundwater contamination, but proceeded after city council approval and public discourse resolved key land-use disputes. In metaphorical usage, teahouses symbolize informal venues for and relationship-building, akin to "" where shared tea rituals facilitate goodwill in , as seen in historical Chinese practices treating teahouses as unofficial cultural embassies during diplomatic strains. Modern instances include teahouses as sites for political , such as in where they historically served as arenas for public on governance. Controversies have arisen in contemporary settings, notably a 2023 UK teahouse linked to conspiracy theorists that sparked a free-speech when operators hosted events challenging mainstream narratives on topics like , drawing criticism for platforming unverified claims while defenders invoked open rights.

References

  1. https://pos.toasttab.com/blog/glossary/what-is-a-teahouse
  2. https://vtechworks.lib.vt.edu/bitstreams/6f826be7-0f39-4131-aaa0-23e2fa19adeb/download
  3. https://teastory.blog/2024/05/13/tea-tales-fascinating-stories-behind-historical-tea-houses/
  4. https://www.academia.edu/67582330/Central_Asian_Tea_Culture_along_the_Tea_Road
  5. https://www.hackberrytea.com/blogs/tea-education/the-history-of-the-teahouse-part-3-evolution-of-the-u-s-teahouse
  6. https://chasdomundo.pt/blog/en/teahouses-tradition-culture-and-rituals/
  7. https://pmc.ncbi.nlm.nih.gov/articles/PMC3202501/
  8. https://jyyna.co.uk/tea-houses/
  9. https://www.atlantis-press.com/article/25869508.pdf
  10. https://www.teamuse.com/article_200828.html
  11. https://www.ijirset.com/upload/2020/april/29_Central.PDF
  12. https://www.chaikhana.se/the-chaikhana-story/
  13. https://en.unesco.org/silkroad/content/cultural-selection-diffusion-tea-and-tea-culture-along-silk-roads
  14. https://www.nature.com/articles/srep18955
  15. https://destinationtea.com/teastory/
  16. https://www.thefield.co.uk/features/tea-and-its-origins-51163
  17. https://chitracollection.com/tea-comes-to-europe/
  18. https://www.gracesguide.co.uk/Aerated_Bread_Co
  19. https://amudlarksdiary.com/2019/01/04/the-aerated-bread-company/
  20. https://layersoflondon.org/map/records/aerated-bread-company-6-southampton-row-1929
  21. https://teaceremonyarchive.com/2025/09/19/tea-rooms-after-the-meiji-era-fusion-with-modern-architecture-and-diplomacy/
  22. https://nermine.exblog.jp/30904315/
  23. https://jyyna.co.uk/tearoom/
  24. https://jyyna.co.uk/when-did-tearooms-start/
  25. https://beatstheoffice.com/2021/06/28/the-sichuan-teahouse/
  26. https://www.tripchinaguide.com/attraction-p247-teahouses-in-chengdu.html
  27. https://www.hackberrytea.com/blogs/tea-education/the-history-of-the-teahouse-part-1-asia
  28. https://japanobjects.com/features/japanese-tea-house
  29. https://kyotogeishamatcha.com/blogs/articles/japanese-teahouse-chashitsu-72
  30. https://www.japanesegreenteain.com/blogs/green-tea-and-health/sen-no-rikyu-a-tea-master-that-changed-the-japanese-tea-culture-forever
  31. https://sakura.co/blog/the-history-of-chanoyu-the-japanese-tea-ceremony
  32. https://www.vietnamcoracle.com/tra-da-vietnamese-iced-tea/
  33. https://azcuisines.com/beverages/tra-da/
  34. https://www.janaejean.com/post/thai-tea
  35. https://www.academia.edu/93154461/Food_Culture_in_Russia_and_Central_Asia
  36. https://fieldsupport.dliflc.edu/products/turkmen/ub_co/website/turkmen.pdf
  37. https://www.airial.travel/attractions/uzbekistan/samarkand/chaikhana-samarkand-CMI6lC13
  38. https://timesca.com/the-hearth-of-hospitality-the-importance-of-the-chaikhana-in-central-asia/
  39. https://link.springer.com/chapter/10.1007/978-3-031-16659-4_15
  40. https://jcas-journal.com/index.php/jcas/article/download/98/89
  41. https://scholarspace.library.gwu.edu/downloads/bg257f819?disposition=inline&locale=zh
  42. https://www.seriouseats.com/indian-tea-history-5221096
  43. https://tribune.com.pk/story/2572513/a-cup-of-c-or-the-blood-of-your-brothers
  44. https://achhaemart.com/blogs/news/the-fascinating-history-of-chai-in-pakistan
  45. https://boilandbloom.com/pakistani-chai-explained-history-culture-recipes/
  46. https://vocal.media/pride/the-pakistani-chai-culture-more-than-just-a-cup-of-tea
  47. https://iranparadise.com/persian-tea-houses-a-cultural-experience-in-iran/
  48. https://friendlyiran.com/the-poetry-of-tea-houses-where-irans-stories-are-told/
  49. https://getbookonline.com/tea-culture-in-iran-a-sip-of-tradition/
  50. https://friendlyiran.com/tea-in-iran/
  51. https://twinings.co.uk/blogs/news/history-of-twinings
  52. https://heritagecalling.com/2022/04/07/12-of-the-oldest-tea-rooms-in-england/
  53. https://makingthepastpresent.com/2023/07/17/step-into-tea-history-at-twinings/
  54. https://sybaris.com.mx/the-origins-of-the-french-salon/
  55. https://www.polyglottistlanguageacademy.com/language-culture-travelling-blog/2025/4/4/russian-tea-culture-the-art-of-the-samovar
  56. https://www.copernico.eu/en/articles/luxury-commodity-national-drink-history-tea-consumption-russian-empire
  57. https://www.bostonteapartyship.com/tea-blog/boston-and-the-american-tea-room-craze
  58. https://destinationtea.com/the-rise-of-the-american-tea-room-serving-womens-rights-with-a-cup-of-tea/
  59. https://www.eater.com/22444014/american-tea-room-roadside-pit-stop-filling-stations
  60. https://celestialseasonings.com/pages/our-history
  61. https://www.instagram.com/reel/DNBjG6hSZAH/
  62. https://www.dailysabah.com/feature/2018/05/03/tea-turkeys-favorite-beverage-came-to-anatolia-just-140-years-ago
  63. https://baldmanoftea.com/tea-cultures-and-ceremonies-tea-culture-in-turkey/
  64. https://culturalatlas.sbs.com.au/turkish-culture/turkish-culture-core-concepts
  65. https://www.moroccancorridor.com/blogs/the-label/the-ritual-of-mint-tea-in-morocco
  66. https://epicureandculture.com/moroccan-tea-ceremony/
  67. https://www.palaisdesthes.com/en/blog/tea-rituals/ceremonie-moroccan/
  68. https://www.brundo.com/products/shai-kimem-traditional-tea-spice-blend
  69. https://www.tripadvisor.co.uk/LocationPhotoDirectLink-g293791-i22852304-Addis_Ababa.html
  70. https://thetearooms1892.com.au/about/
  71. https://www.yungaburra.com/places/lake-barrine-tea-house/
  72. https://www.history.com/articles/coffee-houses-revolutions
  73. https://www.journal.media-culture.org.au/index.php/mcjournal/article/view/464
  74. https://teaartclub.com/tea-history
  75. http://www.chinaheritagequarterly.org/features.php?searchterm=029_teahouse.inc&issue=029
  76. https://persiantea.com/pages/history-of-persian-tea
  77. https://www.facebook.com/VoyagesIntoThePast/posts/qahveh-khanahs-then-and-now-kaniska-goswamiafter-the-fall-of-the-safavid-dynasty/856154756525165/
  78. https://www.munchery.com/blog/the-history-and-importance-of-tea-in-middle-eastern-culture/
  79. https://pathofcha.com/blogs/all-about-tea/a-detailed-guide-to-gong-fu-cha-the-chinese-way-to-taste-tea
  80. https://www.rishi-tea.com/blogs/journal/what-is-gongfu-cha
  81. https://www.kyarazen.com/chaozhou-gongfu-tea/
  82. https://www.japan-guide.com/e/e2096.html
  83. https://anthropoetics.ucla.edu/ap0501/tea/
  84. https://pathofcha.com/blogs/all-about-tea/simplicity-and-seasonality-in-japanese-tea-ceremony
  85. https://baldmanoftea.com/tea-cultures-and-ceremonies-tea-culture-in-central-asia/
  86. https://irandestination.com/iran-tea/
  87. https://mycaldron.com/2011/12/17/tea-rules-rituals%25DA%2586%25D8%25A7%25DB%258C/
  88. https://daily.jstor.org/tea-parties-for-temperance/
  89. https://breweryhistory.com/journal/archive/123/Temperance.pdf
  90. https://www.edwardianpromenade.com/food/the-tea-rooms-of-london/
  91. https://www.culturenlmuseums.co.uk/story/sobering-up-the-temperance-movement/
  92. https://www.tea.co.uk/a-social-history
  93. https://eastforged.com/blogs/spills/socialising-sober-alcohol-vs-tea
  94. https://nycroblog.com/2025/01/13/temperance-versus-the-demon-drink/
  95. https://clok.uclan.ac.uk/13245/1/13245_Final_version_McAllister_article_The_Alternative_World_of_the_Proud_Non-Drinker_version_2_final_edit_by_author.pdf
  96. https://www.jstor.org/stable/189458
  97. http://www.chinaheritagequarterly.org/features.php?searchterm=029_qin.inc&issue=029
  98. https://www.horniman.ac.uk/story/tea-drinking-along-the-silk-road/
  99. https://nzchinasociety.org.nz/the-ancient-tea-horse-road-china/
  100. https://www.franchisewire.com/what-are-the-best-tea-franchises/
  101. https://franchiseconsultants.live/2024/09/10/the-boba-tea-franchise-market-growth-trends-and-opportunities/
  102. https://www.worldteanews.com/data-trends/global-out-home-tea-market-booming
  103. https://pos.toasttab.com/blog/on-the-line/how-much-do-tea-shops-make
  104. https://www.mordorintelligence.com/industry-reports/specialty-tea-market
  105. https://daxueconsulting.com/sexy-tea-modern-china-tea-shop/
  106. https://vanderbiltbusinessreview.com/new-chinese-style-tea-house-a-pathway-from-tradition-to-the-public/
  107. https://link.springer.com/article/10.1007/s40636-015-0037-7
  108. https://www.jstor.org/stable/43780290
  109. https://www.iti-worldwide.org/pdfs/ChinesePerformingArtsNo7.pdf
  110. https://www.tandfonline.com/doi/full/10.1080/15528014.2025.2532773
  111. https://dokumen.pub/making-tea-making-japan-cultural-nationalism-in-practice-9780804784795.html
  112. https://pubmed.ncbi.nlm.nih.gov/14519827/
  113. https://www.healthline.com/nutrition/top-10-evidence-based-health-benefits-of-green-tea
  114. https://www.frontiersin.org/journals/nutrition/articles/10.3389/fnut.2022.848918/full
  115. https://www.bloomberg.com/graphics/2023-bubble-tea-us-taiwan/
  116. https://www.treendly.com/blog/the-booming-popularity-of-boba-tea-and-its-growing-fan-base
  117. https://www.sphericalinsights.com/blogs/top-5-countries-to-watch-exploring-the-international-bubble-tea-market-growth-and-insights
  118. https://opendoortea.com/blogs/news/why-a-virtual-tea-tasting-is-the-perfect-covid-19-group-activity
  119. https://pathofcha.com/blogs/all-about-tea/tea-with-friends-the-story-of-vincent-and-his-app
  120. https://backyardbrew.com/blogs/tea/sourcing-of-tea-leaves
  121. https://www.unsustainablemagazine.com/sustainable-tea-guide/
  122. https://goodteaplace.com/products/herbal-blend-energy
  123. https://www.theteaspot.com/blogs/steep-it-loose/tea-coffee-trade-journal-adaptogenic-teas-and-the-wellness-market
  124. https://www.theworldofchinese.com/2023/02/tea-total-is-chinas-new-social-media-fueled-tea-craze-more-than-just-a-fad/
  125. https://www2.arpel.org/Resources/u362CH/244320/TeahouseEchoOfClassicsEchoOfClassicsChines.pdf
  126. https://www.researchgate.net/publication/313867949_The_Origin_and_Development_of_Teahouse_Culture
  127. https://core.ac.uk/download/pdf/30830382.pdf
  128. https://www.mdpi.com/2071-1050/13/4/1980
  129. https://pearl.plymouth.ac.uk/cgi/viewcontent.cgi?article=1204&context=pbs-research
  130. https://www.researchgate.net/publication/359405470_How_does_a_global_coffeehouse_chain_operate_strategically_in_a_traditional_tea-drinking_country_The_influence_of_brand_authenticity_and_self-enhancement
  131. https://www.mentalfloss.com/article/651615/historic-reason-why-brits-put-milk-their-tea
  132. https://qmhistoryoftea.wordpress.com/2017/05/11/milk-in-first-a-miffy-question/
  133. https://www.theguardian.com/science/brain-flapping/2014/oct/03/how-to-make-tea-science-milk-first
  134. https://dorothysteas.co.uk/blog/according-to-science-should-you-put-the-milk-in-first
  135. https://yougov.co.uk/consumer/articles/21255-should-milk-go-cup-tea-first-or-last
  136. https://www.sciencehistory.org/stories/magazine/ronald-fisher-a-bad-cup-of-tea-and-the-birth-of-modern-statistics/
  137. https://fellowproducts.com/blogs/learn/loose-leaf-tea-vs-tea-bags-whats-the-difference
  138. https://senchateabar.com/blogs/blog/is-loose-leaf-tea-healthier-than-tea-bags
  139. https://www.theguardian.com/food/2024/jan/24/perfect-cup-of-tea-needs-a-pinch-of-salt-and-squeeze-of-lemon-says-us-chemist
  140. https://www.usatoday.com/story/news/nation/2024/01/25/salt-in-tea-recommendation-debate/72351534007/
  141. https://www.artoftea.com/blogs/tea-101/recommended-steep-times
  142. https://nutritionj.biomedcentral.com/articles/10.1186/s12937-015-0060-x
  143. https://www.1992sharetea.com/news/how-long-to-steep-black-tea
  144. https://en.chinaculture.org/gb/en_artqa/2003-09/24/content_38669.htm
  145. https://globedancer.com/teahouse-by-lao-she/
  146. http://rickontheater.blogspot.com/2021/11/lao-shes-teahouse.html
  147. https://www.npr.org/sections/thesalt/2018/02/07/584005673/coffee-or-tea-in-dickens-world-it-might-be-a-choice-between-good-and-evil
  148. https://soheiltea.com/en/tea-in-poetry-and-literature-an-inspiring-beverage-from-hafez-to-the-present/
  149. https://www.poetry-chaikhana.com/About/
  150. https://meta.wikimedia.org/wiki/Research:Teahouse
  151. https://dl.acm.org/doi/10.1145/3233391.3233544
  152. https://bouldercolorado.gov/news/story-behind-boulders-dushanbe-teahouse-and-other-city-partnerships
  153. https://www.new-east-archive.org/features/show/12459/dushanbe-tajik-teahouse-boulder-colorado-sister-cities
  154. https://archives.boulderweekly.com/news/disinformation-contamination-under-boulders-dushanbe-teahouse/
  155. https://www.diplomacy.edu/topics/tea-diplomacy
  156. https://littleredcuptea.com/blogs/all-about-chinese-tea/tea-as-diplomacy-how-the-leaf-shaped-chinese-international-relations
  157. https://journals.sagepub.com/doi/10.1177/03064220231183807
Add your contribution
Related Hubs
User Avatar
No comments yet.