The great changes in society brought about by the Meiji Restoration (1868) also affected the world of chanoyu. Chanoyu had been supported by certain members of the samurai class and by the upper classes of merchants, but with the end of the Tokugawa shogunate the employment of Iemotos by the Kii Tokugawa family came to an end. People in general also lost interest in chanoyu, which seemed to be entering a period of decline.
Against this background, the 11th generation Iemoto Rokurokusai (1837-1910) maintained the traditions while making efforts to bring about a revival of chanoyu. At last sukisha tea devotees who were leading figures in the worlds of government, finance and administration became new patrons of chanoyu so that it was able to regain its vitality. Also in the period of the 12th generation Iemoto Seisai (1863-1937), chanoyu became accepted as part of a woman's education and the population of tea practitioners gradually increased. In Meiji 13 (1880) the first kencha (ritualistic offering of tea) was given by Rokurokusai at Kitano Tenmangu Shrine. Kencha is now offered at shrines and temples all over the country.
During the period of the 13th generation Sokuchusai (1901-79), the Iemoto became an incorporated association. Then with the founding of the Domonkai association in 1942, practice rooms were set up all over the country and three were established abroad in Hawaii, Los Angeles and San Francisco. Chanoyu has flourished in all three places. Since then the present Iemoto, Jimyosai (1938-) has continued the tradition of Omotesenke chanoyu until the present day.
In this way the chanoyu that was begun by a single individual called Rikyu has been inherited by a family called Sen and the tradition has continued until this day. The words 'internationalization' and 'globalization' are often used today and the lifestyle of Japanese people has changed greatly, but the spirit of chanoyu will continue to be transmitted through the generations.