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I vividly remember reading ‘Seto Dharti’ by Amar Neupane during my school days. The heartbreaking story of Tara, a child widow moved me to tears with its emotional depth. The tale of love, loss, and hope was unforgettable. Beyond the narrative, another detail that caught my attention was the abstract book cover and the distinctive circular emblem on the middle left that read “Madan Puraskar Bijeta” (Winner of the Madan Puraskar). 

Over time, I came across other books with the same stamp. Curious, I searched for Madan Puraskar on Google and clicked on the first link, which was for Wikipedia. There, I learned that the award is Nepal’s most prestigious literary honor, established by Queen Jagadamba Kumari Devi in memory of her late husband, General Madan Shumsher JBR. At that time, this was the extent of my knowledge about the award, but I began to associate the stamp with literary excellence. Every time I visited a bookstore afterward, I instinctively sought out books bearing that emblem. 

In an article published on The Kathmandu Post dated 24 Sept 2021, Madan Puraskar was referred to as the ‘brainchild of Kamal Mani Dixit’. While I was familiar with the name, I wasn’t fully aware of the breadth of his work or his significant contributions. This piqued my interest in understanding Dixit’s role in the award’s history. Further research revealed that the late Dixit was a towering figure in Nepali literature, whose efforts were crucial in preserving and promoting the literary heritage of Nepal. Indeed, the Madan Puraskar Guthi was conceived as Dixit’s vision and legacy. 

In the few videos I watched of Kamal Mani Dixit on YouTube, he appeared as a warm and content elderly man. His white hair, glasses, and traditional Dhaka topi gave him a dignified and wise appearance.In the only interview available online, published in his memory on YouTube, Kamal Mani Dixit, when asked by the interviewer, “Then who is Kamal Mani Dixit?” responded hastily, saying he was “just an essayist and a nobody.” 

Pratyush Onta’s article, ‘Re-reading Kamal Dixit-the essayist’, explores Dixit’s significant contributions to the Nepali literary landscape, particularly in the field of essays, categorizing his essays into four types: rigorous research essays, mixed essays blending research with personal insights, memoirs reflecting on family and life during the Rana era, and various other miscellaneous collections of essays. However, Dixit’s contributions extend far beyond his essays . 

Ashutosh Tiwari’s obituary captures his extensive contributions, with a prolific output of over 70 books. He collaborated with writers, poets, and historians, editing and publishing 22 works on poetry, epics, dramas, and stories, helping lesser-known Nepali authors gain recognition. Tiwari highlights Dixit's dedication as a teacher, sharing his knowledge of poetry well into his 80s at Rato Bangala School, along with his work in writing children’s books.

Kamal Mani Dixit’s family had strong ties with the Ranas. In his memoir ‘Birseko Samjeko’ (Forgotten Recollection), Dixit writes about his frequent visits to Shree Durbar and his relationship with Madan Shumsher, the youngest son of Chandra Shumsher. He reminisces how as a toddler, the 14-year-old Madan Shumsher, having just recovered from a two-month illness, treated young Dixit like a walking, talking doll to pass the time. This early connection marked the beginning of his close ties with Madan Shumsher and the Rana family. 

Dixit also recalls in his memoir a time during school when he couldn’t afford to buy a book by Bhim Nidhi Tiwari. This inspired him to save his tiffin money and start collecting books. As his collection grew, he began referring to it as ‘Kamalko Nepali Sangraha’ (Kamal’s Nepali Collection). 

In 1955, following the death of Madan Shumsher, Dixit, who was working at a printing press in Banaras, was recalled by his father to serve Queen Jagadamba. Wanting to contribute to Nepali literature, Dixit persuaded the queen to support the collection and preservation of literary works. In 1956, Queen Jagadamba Kumari Devi endowed the collection in memory of her late husband, establishing the Madan Puraskar Guthi. His personal collection ‘Kamalko Nepali Sangraha’, which he started as a student in the 1940s, became the foundation of the Madan Puraskar Pustakalaya (Madan Puraskar Library). 

The Guthi was established to collect, preserve, catalog, and disseminate valuable information for researchers and scholars. It also introduced the Madan Puraskar award to honor works that made significant contributions in the fields literature, philosophy, science, and social sciences. Initially, the prize was set at Rs. 4,000 per category. The award was first announced in 1955 and officially distributed in 1956, making it Nepal’s first literary prize.

What began as Kamal Mani Dixit’s personal passion for collecting books has grown into an institution dedicated to preserving and promoting Nepali literature. While the Madan Puraskar has faced its share of criticism, its importance in the Nepali literary landscape is unquestionable. This article focuses on the award’s inception, but its criticisms and broader impact warrant a separate discussion.

A few months back, during a discussion with a distinguished professor from a so-called developed country (only economically, in my view), I was struck by the painful reality of how often nations like Nepal are labeled ‘poor’. It is disheartening to hear such a professor’s emphasis on economic poverty as the primary measure of a nation’s success. This sentiment echoed a mindset that I experienced over three decades ago during my school days when economic metrics were prioritized and were taught as the sole measure of progress. It’s pitiable to see that even today, this outlook has remained unchanged, despite the mounting evidence of the destruction resulting from overemphasizing material prosperity, ignoring the broader, deeper, richer aspects of life that truly enhances our well-being. 

A global obsession

Despite complex and multiple dimensions of poverty, the world remains fixated on economic growth. Countries are locked in a race to lift their GDPs, assuming economic advancement with progress. But what are we really accomplishing? Approximately nine percent of the people around the world lack access to basic needs i.e enough food, cloth and shelter. While this is an urgent issue, pursuing economic growth at any cost, not only emphasizing at least basics for the needy, but lavish life for the majority of people is destructive. In doing so, we risk deepening other forms of poverty that are just as critical to human well-being.

Countries like Bhutan have redefined prosperity by prioritizing the well-being of citizens over material wealth with the Gross National Happiness Index. Other indicators such as the Genuine Progress Indicator and the OECD’s Better Life Index measure success by integrating environmental health, social connections and life satisfaction. Another indicator, the Happy Planet Index prioritizes sustainability and happiness over material wealth, while the UN’s Human Development Index incorporates health, education, and living standards. 

Movements like Minimalism, Degrowth and Post-Growth Economics have evolved as critiques of prioritization on materialistic economy. They have redefined prosperity that does not depend on endless consumption. Living a life with fewer belongings and more purpose is encouraged by Minimalism. Post-Growth and Degrowth advocates on reducing economic activities to protect natural ecosystems and people’s well-being. These movements have questioned whether wealth accumulation actually raises living standards, particularly when it comes at the expense of the environment and social cohesion.

The excessive focus on economic growth has resulted in chaotic patterns of migration, both within and across nations. People move in pursuit of better economic opportunities, yet doing so often accelerates the breakdown of social ties, the loss of cultural identity and dignity, and the degradation of the environment. This unrestrained economic growth has led to pollution, deforestation and biodiversity loss. One of the most alarming consequences of overemphasizing economic growth is climate change, due to carbon emission and environmental destruction as by-products. Extreme weather events like floods, droughts, wildfires and rising sea levels are becoming more common, leaving vulnerable communities to bear the brunt. Our carbon footprints have increased due to the world’s obsession with production and consumption, causing an unsustainable resource use and global health catastrophe.

Hidden costs

Poverty manifests in many forms beyond the economy. There’s time poverty, where individuals are so overburdened with work that they have no time for themselves or their loved ones, also leading to health poverty. Environmental poverty results from our relentless pursuit of economic growth leading to overconsumption, overproduction and destruction of the natural ecosystems, leaving a degraded Earth to future generations. Migration and modernization driven by economic pursuits have eroded cultural traditions and weakened the community bond resulting in sociocultural poverty. People frequently have a tendency to leave behind the sense of community, dignity and tradition that enhance their lives when they relocate.  This fragmentation can lead to feelings of isolation and loss of identity. The rising crisis of mental health issues like anxiety, depression and loneliness exacerbated by the pressures of contemporary life is also reflected in mental poverty.

The paradox is that, while chasing economic wealth, we are depleting other forms of wealth that are essential for human survival. How much longer do we overlook these costs? If economic growth is achieved at the expense of these fundamental human values, life is not progressing at all. It is a debt we are passing on to future generations. Economic prosperity is only one dimension of progress. By focusing exclusively on it, we miss the true richness of life: our relationships, cultural heritage and our mother Earth on which we depend.

Valuing richness of life

It is vital to realize and never forget that there are other indicators of a nation’s richness besides economic poverty. In Nepal, we are blessed with an abundance of stunning natural beauty, pleasant climate, rich cultural heritage, and deep social ties. These are fundamental components of a high quality of life and not just pleasantries. We ought to be proud of these facets of our national identity rather than feeling ashamed of our financial situation, which we need to work on. We are wealthy in ways that many so-called “economically rich” countries are not. In some countries, people can’t spend much time outdoors due to extreme weather, cultural traditions have been eroded by modern life, and social isolation, crimes and shootouts, and mental health issues are rampant. Despite their economic prosperity, these nations are poor in other equally important aspects.

This is not an argument against economic progress, instead, advocating for a more balanced strategy that cherishes every facet of human existence. We should strive to improve our economic conditions while also appreciating our charismatic nature, rich culture and wonderful community we owe. We must resist the temptation of obsessing over materialistic growth and consumerism, understanding that true prosperity involves a harmonious balance between social, cultural, environmental and economic well-being. 

A holistic vision

As we envision the future we wish to create, let’s move beyond solely concentrating on economic growth. Instead of chasing economic prosperity at the expense of life’s richness, let’s pursue true prosperity, which encompasses holistic aspects of life. By shifting our mindset away from valuing money above everything else, we can break free from the cycle of overconsumption and restore harmony to both our planet and our lives. We can ensure that the Earth or the richness of life are not sacrificed in our quest for materialistic richness. 

Let’s acknowledge the close relationship between our well-being to the well-being of the planet, and it’s’ all inhabitants. By addressing poverty in all its forms, we can create a world where everyone has enough: time, resources, and social connections to live in harmony with nature and with each other.

Now is the time to act, before it’s too late. Let’s redefine what it means to be truly wealthy, not just in economic terms, but in every dimension of human existence. Only then can we build a future that is sustainable, inclusive and fulfilling for generations to come.

The author is a senior researcher at ForestAction Nepal

Do you remember the childhood gestures of saying, ‘Dashain Aayo!’ (‘Dashain is here!’) while folding your pinky finger, then moving to the ring finger and saying, ‘Khaula Piula!’ (‘We’ll eat and drink!’)? 

With Dashain approaching, now is the perfect time to make your own garam masala blend. It’s a simple process that will save you time during busy celebrations and give you the chance to experiment with flavors. Making your own spice mix allows you to select the freshest ingredients, ensuring the best possible taste for your dishes. Plus, the process of roasting and grinding spices fills your home with a comforting aroma, bringing back fond memories of festive times.

I encourage you to try making your own garam masala. There is no right or wrong way—just follow your taste and the traditions passed down by your family. Whether you’re preparing a meal for a large gathering or a quiet dinner with loved ones, your homemade garam masala will add a touch of warmth and love to every dish.

Food isn’t just about satisfying hunger. It tells a story. It’s about the traditions we uphold, the memories we create, and the love we share. Cooking with your own garam masala mix adds a special touch to every meal, connecting you to your roots and allowing you to express your individuality.

So go ahead, experiment, and make this festive season a little more aromatic and flavorful with your own version of Nepali garam masala. After all, the best dishes are those that fill the air with delicious scents, make your stomach dance with joy, and are remembered for a lifetime. And what better way to achieve that than by using the rich, regional spices that are the heart of Nepal?

As you prepare for the upcoming festivals, take time to enjoy the process. Savor the aromas, celebrate the flavors of Nepal, and let every dish you cook be memorable, aromatic, and truly Nepali.

Before pre-made garam masala became widely available, every household in Nepal had its own unique blend of the spice mix, varying by region, community, and even family. Growing up, I saw the difference between my mother’s side of the family, who preferred bold, ‘masaladar’ flavors, and my father’s side, who favored milder tastes. My mother, who spent time in India and Kashmir, had a deep understanding of spices and brought that influence to her cooking. My maternal family, with roots in Nepal, Assam, Kolkata, and Burma, added their own touch, weaving a colorful tapestry of flavors in every meal.

I vividly remember my aunt in Janakpur, who would carefully prepare different garam masala blends for various pickles. She had a unique mix for semi-raw mango pickles, another for garlic pickles, and a special blend for the fermented cucumber pickle, known as ‘Purano Achar’ in Nepal. She even had distinct versions for fresh radish pickles and aged radish pickles, called ‘Mula Ko Purano Achar.’ As a child, I was fascinated by these subtle variations, and I soon learned that the art of spice mixing is a vital part of Nepali culinary traditions, passed down through generations.

I’d like to share my family’s garam masala recipe with you. Having traveled to 79 countries and explored some of the world’s most spice-rich cuisines—from Indian to Arabic and Oriental—I’ve spent 26 years researching and developing food. I’ve learned that there’s no one-size-fits-all approach to cooking. What makes a dish truly special is how it connects us to our roots and culture. So, while every family may have its own version of garam masala, I invite you to try mine. When you cook with passion, the aroma should fill the street, and when you eat, your stomach should dance with joy.

In our household, garam masala is made by lightly roasting the spices and grinding them into a fine powder. This is our family recipe, but feel free to adjust it to your taste.

Two tbsp cumin seeds

Two tbsp coriander seeds

Three tbsp green cardamom pods

One tbsp black peppercorns

Two sticks cinnamon

Four tsp whole cloves

One nutmeg

Three long pepper

Four bay leaves

For the best garam masala, use equal proportions by volume. Adjust the spices to your liking—there are no strict rules. Store the mix in an airtight jar, and it will last for about a month. It’s perfect for everyday meals or festive feasts.

Spices are at the core of Nepali cuisine, shaping the flavor of every dish. From cumin and coriander to cinnamon and cloves, each spice brings its own distinct taste and aroma, transforming simple ingredients into unforgettable meals. However, the choice of spices can vary based on household preferences, regional availability, and seasonal changes.

For example, my aunt in Janakpur is very particular about the spices she uses in her pickles. She creates different blends for mango, garlic, cucumber, and radish pickles. This kind of regional specificity adds depth to Nepali cooking, as every family has its own set of preferences and traditions when it comes to spices. The result is a rich diversity of flavors that make each household’s dishes unique.

The author is UK-based R&D Chef

Once a new government is installed in Kathmandu, deliberations on Nepal-India relations take the center stage of national politics.  However, attempts have been made for a long time to find a permanent solution to the problems seen in Nepal-India relations. Be it the border dispute or the friendship treaty of 1950 and others, there have been a long series of discussions between the two countries. In this context, the Eminent Persons Group’s (EPG) report is currently being discussed in Nepal at a level that has once again achieved par. After the formation of the new government consisting of the Nepali Congress and CPN-UML, when the Minister of Foreign Affairs of Nepal, Arzu Rana Deuba went on an official visit to India, questions were raised about whether Minister Deuba would raise the issue of the EPG report. Same concerns were raised with the erstwhile governments. While releasing a book written by one of the members of EPG, Suryanath Upadhyay; on Sept 7, PM Oli expressed his belief that the Indian prime minister would receive the EPG report, despite the fact that the current government does not appear to have made a formal comment on it. The prime minister’s commentary carries meaning in bilateral matters, whether it is at a book launch or in other casual settings. Importantly, it has extra significance because the current prime minister and India have a turbulent past.

Is it accurate, nevertheless, that this report is being discussed aggressively in Nepal? In what way does this report matter for Nepal? Shall Nepal be adhered to this report? The purpose of this article is to depict how, during the last six years, the EPG report has been seen as an enigma and what path Nepal needs to tread on.

Formation and flux

In the year 2011, when Baburam Bhattarai was the prime minister, during his visit to India, the proposal to form EPG was made public through a joint statement. The purpose of the proposal was to further strengthen multi-dimensional relations between the two countries. The then prime minister of India, Manmohan Singh, also agreed to this. Five years later, in 2016, there was a formal agreement on the formation of EPG. After the announcement of the EPG, the group held a meeting in Kathmandu and formally started the study. The mandates assigned to the EPG were to analyze previous treaties, mostly the 1950’s treaty and agreements between the two countries. In a similar vein, to suggest essential actions to improve the social-economic, political, and cultural ties as well as mutual trust between the two nations.

Likewise, suggesting other areas required for fostering and bolstering friendship between the two countries, as well as institutional frameworks for ties and steps to eradicate cross-border crime while boosting peace, prosperity, and cordiality. The EPG held a total of nine meetings in both countries and approved the report of the EPG in 2018. On behalf of Nepal, Bhekh Bahadur Thapa (coordinator), Rajan Bhattarai, Nilambar Acharya, and Suryanath Upadhyaya were members. Bhagat Singh Kosiari (coordinator), Jayanta Prasad, Mahendra P Lama, and Bhuvanchandra Upreti, members from India, are in the group. The EPG members agreed to submit the approved report to the Prime Minister of India first and then to the Prime Minister of Nepal. After six years, the Indian side has not received the report.

Following the adoption of the 2015 Constitution of Nepal, the UML, led by KP Sharma Oli, formed the government. The Nepali Congress was out of power. The Madhesh-centric parties were agitating because of dissatisfaction with the fast-tracking of the constitution. Nepal and India's political ties were not harmonious. Given this context, the formation of the EPG between Delhi and Kathmandu was created purely for ‘political face saving’ of each side. The agitated Madhes based parties resisted the formation of the EPG without a broader consultation. The EPG was meant to assess the boundary between India and Nepal, but instead it is controlled by leftists, with not a single person from borderland included. The formation of EPG and its procedure seems to be divisive prima facie inside Nepal.

Don’t be stuck; be strategic 

Despite the political and diplomatic ups and downs, there has been no decrease in the intensity of economic exchanges and people-to-people relations between the two countries.

The India-Nepal Treaty of Peace and Friendship  was signed by the last Rana prime minister of Nepal, Mohan Shamsher Jang Bahadur Rana, and the then Indian ambassador to Nepal, Chandreshwor Prasad Narayan Singh on 31 July 1950 and came into force the same day. However, the Treaty of 1950 was engulfed in controversy before its ink had even dried. That controversy kept coming to the surface from time to time. The controversy mostly comes from ‘communist-oriented intellectuals’ and from those who believe in the nationalism shaped by the late king Mahendra. As a result, this issue remained an important issue in the relationship between the two countries. Undoubtedly, the treaty signed by the prime minister from the Nepalese side and the Ambassador from the Indian side reflects prima facie inequality. Similarly, in the report of EPG, Nepal has put forward a proposal that some articles of the peace and friendship treaty of 1950, such as 5, 6, and 7, are not up-to-date.

The way the Nepali members of EPG have been leaking  the contents of the report in various programs from time to time shows how impatient the members are, and it also cannot be said that there will be no influence of other external forces against India while the EPG study is going on. As some of Nepal's former foreign ministers and members of EPG sometimes make irresponsible comments in programs organized by various NGOs and institutions, Nepal should now make this report public, albeit unilaterally. This appears to be strategically weak and a violation of EPG’s privacy. This will only give India a space to act more tactically.

By the time the EPG group is formed and it completes its studies, India has a government led by Narendra Modi. During this period, a government was formed in Nepal under the leadership of KP Sharma Oli, Pushpa Kamal Dahal, or Sher Bahadur Deuba. However, none of the prime ministers have been proven instrumental in handing over the EPG report. In the recent past, UML Chair Oli, who led a powerful and stable government and became the main opposition, raised the issue of EPG from the rostrum in the Parliament, but this report was not prioritized even during Oli's tenure. Now is the time, and like the EPG members, the prime minister who understands the seriousness of the relationship between Nepal and India should discuss the relationship between the two countries better than commenting in informal forums. The jingoism between Nepal and India should be ended by fundamentally solving the enigma of EPG.

Incidentally, the Nepali Congress, the largest party of Nepal, is also in the role of an ally in the journey of driving the country along with the Oli government. The current coalition government can hold talks with the government of India. Finally and above all, it seems relevant that everyone remembers the analogy given by diplomat Madhurman Acharya to India in relation to Nepal. He depicts in his book, Nepal World View: ‘India is a kalpbriksha, the tree that gives you the fruit you wish. If handled carefully, India provides many solutions to Nepal’s problem. But when the wrath of the bigger neighbor becomes difficult to manage, it can be the source of trouble as well.’

@randhirJNK