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“Oh no, not again! Just vegetables, no meat?” That’s what I often said to my mother when I was young. Perhaps we couldn’t afford it, or maybe the scarcity of meat and eggs was common back then. Even onions, ginger, or garlic in our meals were a rare thing. We had to wait for Dashain to savor these delicacies. Our daily sustenance consisted of what we called ‘plain’ food – daal (lentils), bhaat (rice), tarkari (vegetables), saag (leafy greens), and the indispensable chatani or achar (pickle). Now, in retrospect, I realize that we unknowingly adhered to a ‘sattvic diet’—a humble and unadulterated way of eating that has long been embraced by yogic practitioners. This diet, simple and natural in essence, is said to have numerous benefits. During my usual work in Research and Development, I came across a Sanskrit sloka: Aharasuddhau sattva-suddhih, Sattva-suddhaudhruvasmrtihidhruvasmrti-lambhesarva-granthinamvipra-moksah [Chandogya Upanishad 7.26.2]. This sloka translates to ‘From purity of food comes purity of mind, and from purity of mind comes freedom from all bondages which liberates a person. You become what you eat. Food is the matter that your mind is composed of.’ In the teachings of traditional yoga, foods are classified into three categories: ‘sattva’, ‘rajas’, and ‘tamas’. These three categories are called ‘gunas’ (characteristics) and represent the three qualities that are present in everything; including food. Sattva is considered the highest guna, representing balance and harmony. This is the ideal state. Rajas is a guna that represents activity and movement. According to Ayurveda, it’s believed too much rajas leads to stress, overstimulation, and over-excitement. Tamas is the lowest guna, representing darkness, inertia, and heaviness. Too much tamas leads to laziness, dullness, and stagnation. Sattva is the ideal state of being. So, sattvic foods are believed to promote a sattvic state—meaning they enhance clarity, harmony, and balance in the body and mind. A sattvic diet includes foods that are light, fresh, and healthy. In practice, that means eating things that are vegetarian, nutritious, fresh, and tasty. Sattvic foods are typically vegetarian and include fresh fruits and vegetables, whole grains like brown rice and quinoa, legumes like lentils and chickpeas, nuts and seeds, herbs and spices like ginger, turmeric, coriander, honey and jaggery. Sattvic foods are typically consumed in their natural form, without being processed or refined. They are also prepared with mindfulness and positive intention. Sattvic diet is extremely nutritious as 40 percent of it includes raw vegetables and fruits usually eaten in the form of salads. This means salad should be a part of our everyday meals. Vegetables and fruits have the maximum nutrients, minerals, and fiber when eaten in the raw form. This promotes easy digestion due to fiber-rich food. Consuming it leaves you feeling satiated that will prevent you from snacking mindlessly before the next meal. ‘ According to Ayurveda, each bite of food has to be chewed 24 times before swallowing. This helps complete the absorption of nutrients from food and improves digestion. Slow chewing of food instantly boosts metabolism and is proven to reduce fat absorption as well. Sattvic foods are low in carbohydrates and calories. It’s rich in protein, vitamins, and minerals. Consuming natural fresh foods provides all the necessary nutrients, dietary fiber, antioxidants, proteins, minerals, and monounsaturated fats necessary for the healthy functioning of your body. If this diet is followed regularly, it boosts your body’s immunity by building a healthier immune system. There are numerous benefits of a sattvic diet for the body and mind, including increased energy and vitality, improved digestion, reduced inflammation, improved mental clarity and focus, and enhanced spiritual growth and development. However, there are some concerns regarding the sattvic diet. While the sattvic diet is generally considered safe and healthy, it might not be appropriate for everyone. For example, athletes or individuals with high energy needs might require more protein and calories than the sattvic diet provides. Additionally, those with certain medical conditions might need to modify their diet accordingly. But this diet is popular among people who practice yoga and exercise on a daily basis. Food is considered to be healthy if it brings energy and freshness to the body and mind when consumed. On the other hand, if you feel sleepy and lethargic after having food, it means that food isn’t compatible with your body. Scientists have proven that a good diet brings energy, peacefulness, and happiness to the mind and body. The sattvic diet is loaded with goodness that maintains the balance in body and mind. With a healthy body and mind, our life expectancy goes up. People who are seeking spiritual growth should follow the sattvic diet. Toxicity in the body can be seen visibly if you feel a sense of bloating, headache, skin rashes, fatigue, acne, or nausea. If you are regularly experiencing these symptoms, there is a need to change your diet and detoxify your body. And a sattvic diet can help with that. I recommend fasting once every month. Having a glass of warm water mixed with a pinch of turmeric and honey every morning removes toxins from your body. Practicing yoga or meditation along with a healthy diet also helps cleanse your body. You will notice visible changes in your body within a month of having a sattvic diet. You will wake up feeling refreshed in the morning without any tiredness and drowsiness. Your body feels light, agile, energetic, and flexible. Your mood is elevated bringing in a significant change in the productivity of your work. There are many benefits of following the sattvic diet. During this modern age, it might not seem possible to follow this diet strictly, but we can slowly incorporate it along with our regular diet. Once we reap the benefits of it, I’m sure we will be motivated to follow them regularly. It’s far better to utilize easily available resources to improve our health instead of going to doctors or nutritionists with long lists of health problems.

When you think of ‘taas’, you think of Chitwan. It’s a much-loved mutton dish that is basically marinated mutton pieces cooked in a generous amount of mustard oil on a griddle. The meat cooked thus becomes tender, succulent, and rich in flavors. This iconic dish is perhaps an identity of Chitwan. However, taas didn’t originate in Chitwan. Its roots can be traced back to Raxaul, a small border town near Birgunj. During the Panchayat era in Nepal, people from Kathmandu traveled all the way to Raxaul for shopping and to watch the latest Bollywood movies. Rangoli Meat Hotel, located just opposite Krishna Talkies in Raxaul, was a popular spot to enjoy taas. It wasn’t the only place selling this dish though. There were a few stalls near Pankaj Talkies that also served the delicacy. In April 1987, Gobinda Tiwari started Bhetghat restaurant in Bharatpur. The restaurant served taas. Apparently, he brought taas to Chitwan, and the rest is history. It became popular and today Chitwan is incomplete without taas. I’m a huge fan of ‘Chitwan ko taas’ as well. Every time I visit Nepal, I make some excuse to go to Chitwan just to visit Bhetghat Taas Ghar, one of my favorite eateries. During one such visit to Bhetghat, I told the waiter to get me one standard plate of taas. This normally includes the taas meat along with tomato achar, salad, and bhuja (puffed rice). I eventually ended up ordering three plates. My mum and brother who had tagged along were surprised to see my insatiable appetite for taas. I had ordered eight plates when my mother stopped me from ordering more and said, “Ma banai dinchu ghar mai.” (I shall prepare it at home.) What makes taas stand apart from any other meat dish prepared in Nepal? These boneless lamb cubes are marinated in coarse Nepali spices and herbs and are grilled in as little oil as possible. To prepare taas, people use a large, near-flat concave thick-bottomed pan called tawa. Cooking this meat in the tawa, in medium heat, results in an assertively spiced crispy on the outside and juicy on the inside succulent meat. But what makes taas special is not just the grilled marinated meat. It’s the right combination of the whole set, including puffed rice, tomato chutney, cucumber and radish salad, green chilies, red onion, and lemon salad. My personal preference is eating taas with fermented pickled radish. There was a time when I tried having the taas khaja set meal at Bhetghat’s outlet in Anamnagar, Kathmandu. But it didn’t match the original taste of their Chitwan outlet.  The recipe might be the same but the dish didn’t have the same taste or texture. The taste of food is not only about recipes and technique, it’s about the vibe that the surrounding gives. Food tastes different depending on where the products are coming from. So, the taste of taas in Chitwan beats all other copycat places that offer taas dishes. You wouldn’t think of having fried fish, aloo chop with tomato achar, and beer inside cities like Kathmandu or Pokhara. But the same dishes with a little bit of dust, vehicles’ noise from the surrounding taste heavenly on road trips. Everyone is in a holiday mood, and the rush and sounds of the road give a different experience which you will not find in either Kathmandu or Pokhara. As much as I wish I could, I can’t go to Chitwan every time I crave taas. So I have tried the original recipe several times. I’ve also introduced it to my restaurant’s menu. Here, I’m sharing my version of the taas recipe.

Can you imagine Malekhu without fried fish and aloo chop?  I don’t think so. But there were no fried fish and aloo chop (mini potato cutlet or croquette) shops in Malekhu before February 1979. The quaint Machha Bazaar of this tiny town is famous for quick bites of fried fish, fish curries, machha (fish) with chiura (beaten rice), rice and machha ko jhol (fish gravy), aloo chop, and other varieties of fried delicacies. Malekhu has a lot of pit-stop eateries with enough parking spaces in front of each tiny restaurant. There are a few hotels too. The Malekhu brand of fish and chop was established by a man named Chhabilal Marahatha who had returned from Burma to his ancestor’s land, Gorkha. This man with an entrepreneurial spirit was looking to start a business. He settled in Malekhu, a small tea shop area in the newly built Prithvi highway that connected Kathmandu and Pokhara, and started his restaurant business. Chhabilal is my maternal uncle (mama). He used to tell us that his chop is inspired by the Bengali aloo chop. Mama is also known as Chop Baje. He got the name from the crispy outside and juicy inside aloo chops that he prepares. He also initiated fish sales in Malekhu Bazaar. My mama told us that one day a Chepang boy came with a handful of fish from the Trisuli river to sell at his chop shop. After purchasing half a kilogram of the fish, he fried it and put it in the shop’s showcase. The fried fish was such a hit that it sold out immediately. The next day, Chop Baje was at the Trisuli river searching for that same Chepang boy to request him to bring back more fish. Did you know that the original Malekhu was not where it’s located today? It was just near the old Malekhu bridge. This bridge was washed out by the tributaries of the Trishuli river in 1993. Then the bridge was moved towards the Trishuli river. Before the market was at a bend on the road but later when the road was straightened, the whole bazaar had to move. The old bazaar still exists in its original location but nowadays it only serves the local crowds only. Chop Baje started his business with only half a kilogram of local fish and one kilogram of potato (to make aloo chop). He never imagined the whole market would be so popular that a single person’s sales could go up to 200 kgs. Before the pandemic, local business owners used to sell up to 1500 kgs of fish but most of these fish came from Janakpur and other Indian towns. I tried to replicate my mama’s recipes but it never tasted the same. The fried fish in Malekhu tasted different because of the ambience of the place. The crowded environment, the rustic cooking method, the easy placement of the eateries next to the highway, the noise of passing vehicles and their horns—all these beautiful factors came together to lend the food a unique flavor. But given the recent circumstances, I think that the taste of Malekhu will soon become a distant memory. Malekhu which used to sell items produced locally sells imported fish and chops now. The overexploitation of the Malekhu and Trisuli rivers has emptied them of fish. To make things worse, the sand mafia is illegally mining in the river. As a result of these activities, local Chepang people who used to depend on the river for income are now jobless. To make businesses sustainable, the community of Malekhu should come forward and brainstorm solutions. In my view, they should consider community-based local fisheries. While fish consumption has been one of the most important sources of income for the locals, community-based local fisheries for sustainable business will greatly benefit the ‘Farm to Fork’ concept, and fish lovers would enjoy having local fish. This will also ensure that a new generation of people can enjoy the local fish from Malekhu or even the Trishuli river. Imagine the marketing genius of pre-booking the delicacies before arriving at Malekhu. This would allow the locals to prepare your dish in advance with love and care. In the fast and wild rivers, you can find different varieties of fish. The fish found would be local, organic, and carry the fresh taste of the mountains. I would recommend one of the best local fish to be the Jal Kapoor (Pangasius) which just melts in the mouth. With the right approach to reviving Malekhu, our grandchildren can enjoy Jal Kapoor there just like our forefathers used to.

On one end of the hierarchy of nuts, there’s the common yet versatile peanut. And on the other, there’s the outrageously priced pine nut that is called the caviar of nuts. But there’s nothing like a fresh pine nut. It’s creamy and flavorful. Called ‘salla geda’ in Nepali, these nuts are obtained from several varieties of pine trees. There are generally two main varieties, and both produce nuts that are ivory in color. The pine nuts found in Nepal are small and oblong in shape. Pine nuts aren’t as common as other nuts, but the demand keeps increasing in the United States and Europe. From 2008 to 2018, demand surged 236 percent in the US and 347 percent in Europe. Pine nuts only account for around one percent of worldwide nut consumption but they command a premium price in the market. They’re used in various industries including bakery, confectionery, beverages, and cosmetics, as well as being extracted for oil. The four most common pine nuts found in the culinary world are the Mexican pinyon (Pinus cembroides), the Colorado pinion (Pinus edulis), the Italian or Mediterranean stone pine (Pinus pinea), and Chinese nut pine (Pinus armandii).  But there are Siberian and Korean pines too. The Mediterranean or Italian (pignolia) stone pine nut is torpedo-shaped. It has a light, delicate flavor. The high demand for pine nuts is also due to their impressive caloric value. A fistful of pine nuts has 188 Kcal. One kilogram of pine nuts costs around £44, compared to around £12 for almonds (according to a review of prices on Amazon at the time of writing this article). But as expensive as they come, they are delicious. I use pine nuts to make pesto, garnishes, couscous, in rice, and to make infused oil. My favorite recipe comprises toasted pine nuts in rosemary oil. Toasted pine nuts taste like homemade ghee and that makes me nostalgic. Prices of the creamy, teardrop-shaped nuts can often cause sticker shock. But why are pine nuts so costly? First, they are labor-intensive to harvest. Pine nuts are one of the most expensive nuts available because of the time and effort required to grow and harvest them. Pine trees take a long time to mature and produce nuts, often taking anywhere from three to seven years before they start to bear cones. Additionally, the harvesting process is labor-intensive as well as the nuts are located inside the protective shells of the cones and must be extracted by hand. This makes the overall process of producing pine nuts more time-consuming and expensive than other types of nuts which contributes to their higher cost in the market. Pine nut trees take anywhere between 10 to 40 years to mature. Compare that to almond trees, which take two to four years to harvest. The good news is that in Nepal, pine nuts are found abundantly in the wild. Why do Nepalis go to the Gulf countries in droves when there’s a lot of money to be made in Nepal by foraging and collecting pine nuts from the wild? We can learn from our neighbor China which is one of the biggest exporters of pine nuts. China produces 8.1 megatons of pine nuts every year. It’s the biggest exporter too, accounting for approximately 64 percent of global exports, and is also the leading source of pine nuts for the U.S., EU, and the U.K. In some cases, the little nuts take quite a globe-trotting journey before they’re ready to be tossed into a batch of pesto. In fact, a significant portion of in-shell pine nuts from other top-producing countries is exported to China, processed, and then re-exported. Other Asian pine nut exporters include Afghanistan, Pakistan, North Korea, Mongolia, and Serbia, Russia. Nepal, with a little bit of foresight and planning, could produce amazing pine nuts and export them as well. It wouldn’t be profitable for another 25 years but the time to start is now. The author is a London-based Nepali R&D chef

Momo, momo-cha, mo:mo:, whatever you call it, you can’t leave a restaurant in Nepal without ordering this delicious meat-filled goodness. Dumplings have been in existence for a long time. The Georgians call it ‘Khinkali’, Koreans call it ‘Mandu’, Russians named it ‘Pelmeni’, Poles call it ‘Pierogi’ while the Japanese fondly call it ‘Gyoza’. But momo is unique to Nepal. Dumplings originated some 1800 years ago in the Han dynasty in China. Zhongjing, one of the founders of traditional Chinese medicine, is believed to have created the first dumplings out of dough, meat, chili, and herbs as a cure for frostbite. There was a point in time when a few autonomous regions in the Chinese mainland used to prepare crescent-shaped dumplings. Global cuisines have created their own versions of dumplings and we find many varieties with different fillings. Every nook and corner of the world that knows about dumplings has its own version. Momo is what Nepal came up with. The story of how momo originally came to Kathmandu is an interesting one. During the 17th century, trade routes between Kathmandu and our northern neighbor, Tibet, were blooming. Dumplings were already a staple snack in Lhasa. During that time, around 40 skilled tradesmen from the Newar community who wore white topis (caps) had the special privilege to travel to Lhasa for trade. It was then in Lhasa that the Newar traders got introduced to these famous dumplings. It fascinated them no end. The dumplings were big in size and made with yak meat and onions, wrapped in finely kneaded dough. These dumplings were later added to the traditional Newari cuisines served back home in the valley. The merchants who returned from their usual business at Lhasa would ask their wives to prepare something similar, but in a size that would fit into their mouths. The yak meat was switched with buffalo kachila (raw buffalo meat), and ginger, garlic, and local spices were added to the fillings. They would ask their wives to make round designs in the wrapper dough and seal it with the same pattern as while wrapping a saree. The small dumplings were then steamed. These Nepali versions were called momo-cha (cha being a term of endearment for anything small in Nepal Bhasa). Similar to small marbles unlike the larger Tibetan variety, momo-chas were easier to eat in one go, which meant they retained the succulent juices that exploded with flavors. But momos were once meant for the rich. Affluent people used to order round momos that best suited their palate. They believed that the meat should be so soft that it should melt in the mouth, just like butter. Remember ‘guchha momos’? Well, those are the typical small marble (guchha) sized momos designed to be eaten in one go. They were bite-sized, soft, and delicious. It was a luxury. The story of how momo became commercially successful in Nepal is another anecdote that has gotten lost in food history. You were supposed to have one without a dip and feel the spices and the juicy meat dissolve in your mouth. Youth of those days would say that having big momos and adding dips on top of that was double murder of the beloved momo-cha. Ranjana Cinema Momo was the most popular eatery that served momos during the 1970s. Another was Jharana Momo, opposite the Kathmandu Metropolitan office. They offered such succulent momos. Soon, Ranjana Cinema Momo became widely famous as Kathmandu’s first successful commercial momo joint and a popular hub for youngsters. It quickly became a cultural hub and place where celebrities regularly hung out. Before long, RCM had five different outlets in the capital. However, commercialization and unnecessary experimentation are killing the essence of the momos. Momos have become bigger (think the ever-popular thulo momo) and they can no longer be eaten in one go, necessitating the need to be cut up which makes the juices spill out. What makes Nepali momo a class apart is its accompanying tomato chutney/achar. Early momo connoisseurs would roll in their graves if they knew the original flavors have been diluted, replaced, and experimented on. Experimentation is what brought momos to Nepal. But momo has taken its current form through a lot of metamorphoses. So, the current evolution of momos can be seen as a necessary step in its evolution story. But momo is perfect as it is. I believe the amalgamation of flavors is something that shouldn’t be tampered with a lot. Binod Baral is London-based Nepali R&D chef.  

Tea diplomacy is the practice of using tea ceremonies and other tea-related rituals to facilitate diplomatic relations between different cultures and countries. It could simply mean organizing ‘high tea’ where people drink tea and eat snacks and socialize. It’s drinking tea while paying homage to one’s culture. Tea diplomacy uses tea as a tool to promote diplomacy and build relationships between people, communities, organizations, and nations. Sharing tea can boost camaraderie between communities. By sharing a cup of tea, people can connect with each other on a deeper level and build lasting relationships based on mutual respect and understanding. In many cultures, tea is seen as a symbol of hospitality and friendship, and the act of sharing tea is considered a sacred and meaningful ritual. The concept of tea diplomacy is centuries old. Today, a global organization convenes tea ceremonies to promote peace and help bridge cultural and political divides. Tea diplomacy is a type of cultural diplomacy, which is a subset of public diplomacy. Its basic premise is that the easiest way to win hearts and minds is through each sip of tea. Tea diplomacy can also involve the exchange of tea leaves, teapots, and other tea-related gifts as a symbol of goodwill and friendship. Through tea diplomacy, countries can come together to promote peace, understanding, and cooperation. At the very least, sharing tea can promote conversations and that can lead to problem-solving. This can include diplomatic gifts of tea, organizing tea ceremonies and events, and using tea as a way to create a relaxed and comfortable atmosphere for diplomatic discussions. The practice is believed to have originated in ancient China and has been used by many cultures throughout history as a way to promote goodwill and understanding. Tea diplomacy refers to the use of a country’s tea resources to influence tea food markets and to influence international political and economic relations beyond the tea market. I would love to promote Nepali tea globally because Nepal has some of the most fragrant tea leaves. Nepal’s unique tea could be a tool to promote the country and its people. It’s believed that the first tea bushes in Nepal were a gift by a Chinese emperor to Nepal’s then Prime Minister Jung Bahadur Rana. Another story says that in 1863, Colonel Gajraj Singh Thapa, son-in-law of Jung Bahadur Rana visited Darjeeling and tasted tea for the first time. In 1959, he established the first tea plantation in a private tea sector in the tarai. The plantation was registered in the name of Bhudhakaran Tea Estate. Nepal Tea Development Corporation was established in 1966 by the government of Nepal to aid the development of the tea industry. Tea was assumed to be first popularized among royals, elites, and Lhasa merchants before it became common to the Nepali populace. So, Nepal’s foray into brewing tea as a beverage has a long history and an interesting narrative of how it became a beloved drink found in all corners of the country. Nepal has the world’s best quality tea to offer. Our tea is fragrant, rich, and delicious. It may not be native to Nepal, but we have made it uniquely ours. The aroma of the tea brings harmony and creativity. Tea has also become a symbol of our hospitality and culture. Nepal should promote ‘tea diplomacy’ as we are one of the best tea producers in the world. The credit of introducing tea to Nepal goes somewhat to the British who were very fond of tea. Tea wasn’t a common beverage in the early 1900s in Nepal. However, according to various accounts of the Ranas, tea was offered to guests, especially British guests or any foreigners. The English have the best tea culture in the world. ‘Afternoon Tea’ is very popular in Great Britain. Tea is one of those things that encapsulates ‘britishness’. So, it makes a lot of sense that we used tea as a medium to promote hospitality with foreigners, mostly the British. The tea diplomacy initiative can connect local farmers and entrepreneurs across communities and countries. Nepal can support farmers to grow the best quality tea. This can be promoted through marketing and campaigns among consumers throughout the world. Nepali tea can become the next branding initiative that promotes Nepal and its culture. Nepali leaders can also promote Nepali tea by gifting it to their counterparts on diplomatic visits. This would be a wonderful tactic as everybody loves tea. Tea diplomacy could be the next big movement by Nepal to carve a niche in world politics. The author is a London-based Nepali R&D chef

Rituals shape community sentiments. They bind people through customs, shared norms, and values. Nepal is a country of rituals. And ‘shagun’ is a unique cultural practice, a ritual that’s quite common in South Asia. It’s basically offering food to a person for good luck. It’s an auspicious ritual to invite good times and good health. It’s usually given on different occasions such as during travels, weddings, birthdays, achievements, celebrations, and festivals. In Eastern culture, harmony in our surroundings through a balance of the five elements—earth, fire, air, water, and space—is considered essential for human safety and prosperity. ‘Shagun’ is given to bring out balance between these elements. We consider it integral for manifesting success, happiness, and safety. There are items symbolizing these five elements in different ways. These items aren’t bought for a special purpose; they are food items and beverages found in any household. This ritual of giving ‘shagun’ is most prominent in the Newar culture of Nepal. But the practice of giving and receiving ‘shagun’ isn’t exclusive to the Newar community. Most castes and communities have a more or less similar version of the practice. ‘Shagun liyera matra janu’ is a popular line in Nepal. It roughly translates to ‘have some ‘shagun’ before you leave.’ I still recall memories of this everyday ritual when I had to leave home to travel. Traveling was an integral part of my job, and so was receiving ‘shagun’ before I left.  I stood close to the doorway, receiving ‘tika’ on my forehead, waiting for my mother to give me a ‘shagun’. For me, anything that my mum, dad, and sister give me before I leave is ‘shagun’. They are items commonly found at home like slices of banana, sweet yogurt, fruit, etc. What is given as ‘shagun’ depends on what we have available at home or whatever seasonal fruits we find in the garden or local market. In Brahmin and Chhetri cultures, these items are of the vegetarian variety like fruits, sweets, and milk products. For the Newar community, items for ‘shagun’ include egg, fish, alcohol, etc. These ‘non-vegetarian’ items symbolize water and fire. These essential elements are present as a part of this ritual, creating balance and harmony in chaos—or so we believe. The practice of offering ‘shagun’ intrigues some and is a way of life for others. It’s similar to an idea or a feeling that involves the humble idea of praying for an individual’s safety and prosperity. It’s a nod to our ancient civilization and heritage. It’s a blend of the old with the new. With time, there is an added element of pomp to the ritual, but the aim or rationale behind the idea remains the same. I believe that’s why it still holds a place in our culture. It’s an exchange of a high level of energy between the giver and receiver. Through this practice, a giver feels he will be safe, and the receiver feels energized. There is a mutual exchange of goodwill, and this energy is supposed to protect the receiver from harm. Over the years, this simple practice of offering whatever is available at home has metamorphosed to something more than just wishing someone good luck. It has turned into a festive occasion. People offer ‘shagun’ in the presence of friends, family, and relatives. Everyone is a part of it. As people have become richer and better able to afford more goods, a simple celebration has turned into a show of pomp and prosperity. Whatever it may be, ‘shagun’ is a practice that is a part of our heritage and our culture. The basic idea is praying for an individual’s safety and prosperity. This adds value to people’s lives and binds people and communities together for a better society. This core idea of providing protection through food will remain woven into our social tapestry for millennia to come. I believe that with time some of our cultures and practices might fade away (as is the case with many cultures and rituals throughout the world) but our practices related to food will prevail. The author is a London-based R&D chef   

Can you replace ‘sukuti’ with any spiced jerkin? or ‘sekuwa’ with kebab or ‘chatamari’ with ‘dosa’? Or ‘sel roti’ with one of the different doughnuts that’s available worldwide? No, because sukuti, sekuwa, chatamari and selroti are part of our identity. But it seems like we are somehow unsuccessful in promoting our culinary uniqueness to the world. It’s hard to do that as Nepal is sandwiched between two gigantic countries which are rich in culture and food. These two giants, China and India, are already huge influencers in the culinary world. In this difficult context, a comparatively new concept called gastro diplomacy can be a soft power tool to enhance our brand recognition. We can’t globalize our food until a citizen from another country knows our cuisine. This effect has to be felt in as many countries as possible. But the first challenge would always be to motivate and provide consumers with enough confidence to taste alien cuisines. Also, restaurant owners and investors, unaware of such cuisines, should be assured about the quality, presentation, and food safety. Out of various entities that could play a crucial role in putting a cuisine on the global map, media always remains important. With their proper support and localization of every content they publish about what chefs present, any cuisine can surely reach a global audience. A reality, though, is that only dreaming won’t take the food to the global market. And neither can one be too rigid about the authenticity of a dish if they wish to push it out to a larger global audience. What if I say that ‘tikka masala’, ‘chicken madras’, and ‘vindaloo’ are not authentic Indian foods? What if I say that Thai curry is not an authentic Thai food? An important lesson to learn from them is the way these dishes have adapted to the local audience and attracted their attention to become their favorites. Any dish needs to be innovatively modified, tweaked, and presented, while maintaining the integrity of its originality too. The dishes that adapt are the ones that reach a lot of bellies. If we compare a few cuisines of other countries to Nepal, spiced jerky can be replaced with sukuti, ‘tikka kebabs’ can be replaced with sekuwa, dosa can be replaced with chatamari, donuts can be replaced with selroti, and so on. Let’s begin writing positive notes about cuisines following the current trends. Yes, we love our food but let’s find what other people want to hear? What is the current trend? Where is the market going? Food preferences could vary, from vegan diets and vegetarian dishes to Himalayan herbs, and food as medicine for a gluten-free diet. Let’s try to follow the popular trends and demands of the consumers and adapt accordingly. An important remark to make here is that only chef-cooked foods aren’t the only foods available. Beer, Himalayan bottled water, and herbs, too, can be highlighted as a country’s brand and identity. Gastro diplomacy doesn’t just talk about food. It begins right from the farm while choosing the ingredients required to prepare it. The cooking method and preparation techniques too are very crucial. Thus, Robata grill can be an important gastro diplomacy product. The usage of chopsticks, spoons, forks, knives, and locations that are chosen for a meal, the art of chewing food, drinking appropriate beverages to suit the dish, all of these add up to how a dish is perceived and presented. In other words, anything that is included from a farm until the food is served at the table can be covered under gastro diplomacy. But more concepts can be added to make farm-to-fork a better campaign. A collaborative culinary work with foreign embassies is one of the greatest ways to promote our local cuisines, while ambassadors can be the messengers of our dishes. A food researcher communicating with the local communities to bring out fact-based stories to be told about the dishes can also be helpful. If we are to develop the rural tourism sector in Nepal, its local food products—either new or based on a specific conception of heritage food— can play important promotional roles. It’s better to understand that tourism plays a vital role in the creation, preservation, and revival of cultural identity based on local food products and food heritage. Tourism increases the awareness of food heritage and strengthens local identity. We definitely need more marketing of restaurants, chefs, and places if they have stories to tell. The focus should also be on the history and legacy attached to the cuisines they serve. The most important thing, however, is food safety and hygiene. This needs to be incorporated in every dish that is being served. How about an open kitchen plan so that people can see and decide for themselves? We need to invite and engage all chefs, government agencies, food and beverage media and food scientists to promote our food. Let us all find and utilize experts from around the globe to secure a better future by establishing a solid food identity. The author is a London-based chef and head of research & development department and innovation kitchen at the World’s Best Gourmet Entertainment Group