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‘I Want to Die But I Want to Eat Tteokbokki’ by Baek Sehee is less than 200 pages long. The chapters are short too. You will be able to read it in a single sitting. But you won’t be done with the book so soon. You will want to keep rereading passages and dipping in and out. I’m not someone who likes to underline and write in her books but my copy of ‘I Want to Die But I Want to Eat Tteokbokki’ is filled with scribbles and notes. I wanted to be reminded of some things over and over again.

Part memoir, part self-help, the book is a record of the therapy the author received for dysthymia, or persistent depressive disorder (a state of constant, light depression). Written by a young woman who is struggling through life, caught in a web of mood swings and ups and downs, the book is highly relatable and discusses fairly common issues like low self-esteem, jealousy, anger, etc. It also highlights how social media and society put pressure on us to conform—look a certain way, behave a certain way, etc—and how that can have a detrimental effect on our mental health.

Baek Sehee decided to open up her sessions to the world by writing a book because she wanted others who were going through the same problem as hers to know that they weren’t alone. Early on, in the introduction, she admits that the next book she writes might not be as honest but she will try to do everything she can to help those going through mental health issues.

Baek Sehee’s book quickly became a Korean bestseller. It was even recommended by a BTS member. Mental health problems are highly stigmatized in Korean society, despite highly stressful work and social environment being a leading cause of suicides among youths. This book sheds light on what it’s like living with mental health issues and how getting help can prevent problems from escalating. I Want to Die But ‘I Want to Eat Tteokbokki’ is an insightful and eye-opening take on the importance of acknowledging mental health conditions as any other health problem and how therapy can be a boon.

Memoir

I Want to Die But I Want to Eat Tteokbokki

Baek Sehee

Translated into English by Anton Hur

Published: 2018

Publisher: Bloomsbury

Pages: 194, Paperback

As a Brahmin from the hills, I was raised with certain dietary restrictions during certain holy days. Being told not to eat ‘impure stuff’ only fueled my curiosity and cravings for those forbidden foods. One such dish that I used to avoid as a Brahmin was Pani Roti.

However, as I delved deeper into the culinary world, I came to realize the significance and hidden treasures of Pani Roti. Many people jokingly referred to it as the ‘Bahun ko pasta’—the Brahmin version of pasta, made with vegetables but without garlic. Yet, as I expanded my knowledge of different cultures and cuisines, I discovered that Pani Roti was closely related to Thenthuk, a Tibetan hand-pulled noodle soup.

Pani Roti is primarily prepared during Ekadasi, the eleventh lunar day of each of the two lunar phases in a Vedic calendar month. On these days, fasting is observed, and food items like rice, dal, cereal grains, onion, and garlic are avoided. Some devotees consume only fruits or fast without consuming anything. In the hills of Nepal, where food scarcity has been a persistent issue, fasting is not mandatory, and Pani Roti is prepared on two significant Ekadashis called ‘Thuli Ekadashi,’ which includes Harishayani Ekadashi and Haribodhini Ekadashi.

The name ‘Pani Roti’ can be translated to ‘bread in water’ in English, but it goes beyond its simple literal meaning. Pani Roti is a traditional Nepali cuisine that is not only a simple dish but also a nutritious and flavorful one. Unlike many festival dishes that require several accompanying dishes, Pani Roti stands as a complete and satisfying meal.

The preparation of Pani Roti involves cooking wheat flour dough balls in a pressure cooker along with curry made from vegetables like leaves (karkalo ko paat), the young stalks (gaaba or gaava), and the taro tubers or corms (pidhaalu) of taro plant or unripe pumpkin, complemented by the addition of greens. This delightful combination of wheat flour balls and vegetable curry provides sustenance for an extended period, making it an ideal choice for Nepali villagers engaged in extensive farming work with limited time for cooking.

In contrast, Thenthuk, originating from Tibetan cuisine, is a versatile and heartwarming soup commonly found in the streets of Kathmandu, especially in Tibetan restaurants and small eateries. Thenthuk, also known as hand-pulled noodle soup or thukpa, is a delightful and nutritious dish popular in Amdo, Tibet, where it is often served as a comforting lunch or dinner option.

The main components of Thenthuk include wheat flour dough, mixed vegetables, and tender Himalayan goat (Chyangra), mutton, or yak meat. The adaptability of Thenthuk allows for modern variations like Vegetable Thenthuk to cater to vegetarians and those seeking a lighter option. By incorporating seasonal and local vegetables, Vegetable Thenthuk remains fresh, vibrant, and brimming with flavors.

The clear vegetable broth in Thenthuk allows the natural tastes of the vegetables to shine through, creating a light and healthy option suitable for any time of day. Whether enjoyed as a nourishing lunch or a comforting dinner, Thenthuk provides the necessary sustenance to keep individuals energized without feeling overly heavy or indulgent.

Both Pani Roti and Thenthuk embody the essence of Nepali and Tibetan comfort cuisine. These dishes carry cultural significance, evoke nostalgia, and offer heartwarming flavors and nutrition. Pani Roti and Thenthuk showcase the beauty of traditional cooking methods, the use of seasonal and local ingredients, and the power of culinary heritage in bringing families and communities together.

In a culinary landscape that often emphasizes novelty and innovation, it’s essential to celebrate and preserve the unique flavors and cultural heritage embedded in dishes like Pani Roti and Thenthuk. These traditional delicacies offer more than just sustenance; they are a reflection of our history, values, and the essence of what it means to share a meal with loved ones.

As we savor the simplicity and depth of flavors found in Pani Roti and Thenthuk, let us celebrate the culinary treasures that connect us to our roots and enrich our lives. As we gather around the table to enjoy these cherished dishes, let us also take a moment to appreciate the elders in our families who pass down these recipes, keeping the flame of tradition alive for future generations to enjoy.

In this rainy season, you can enjoy the warmth and spice of Pani Roti or Thenthuk, comforting your body and soul. For those in (or, from) Dharan, you can even compare your version of veg Thukpa with Pani Roti and Thenthuk and savor the unique delights of each dish.

As we embrace the legacy of Pani Roti and Thenthuk, let us remember that food is not just a means of sustenance, it’s a gateway to our culture, heritage, and memories that bind us together as a community. Let us cherish and celebrate these comfort cuisines that have been an integral part of our lives, connecting us to our past and infusing warmth into our present.

The author is a UK-based R&D chef

Prime Minister Pushpa Kamal Dahal has decided to have a performance contract with ministers by outlining annual objectives.

This contract has already been implemented between ministers and secretaries and department heads. Although a positive approach, the deal has faced several challenges in execution earlier. Basically, it is a failed concept.

A similar initiative introduced during the premiership of KP Oli could not yield anticipated outcomes due to governmental instability. The approach has become ineffective due to frequent replacement of ministers. Additionally, frequent transfer of secretaries, department heads and bureaucrats further impedes their ability to perform.

There is also a lack of coordination between cabinet ministers, ministries and bureaucrats, which also makes this approach difficult to execute. 

For this concept to be effective, a stable government, a consistent cabinet, and steady bureaucratic operations are a must. Without these elements, whether this approach will be effective or not is a moot question.

The author is a former government secretary 

Tobacco use in Nepal poses a significant public health problem with far-reaching consequences. The affordability of tobacco products has contributed to a persistently high prevalence rate (at around 32 percent) among the population. This has led to increased mortality and morbidity from non-communicable diseases, with an estimated 37,529 tobacco-attributable deaths in 2019 alone. 

What could be the role of an individual, family and society in controlling tobacco consumption? A roundtable discussion organized by the Annapurna Media Network on Tuesday highlighted the need to control tobacco consumption and suggested measures to discourage tobacco use among youths. Excerpts: 

Dr Bhakta Bahadur KC, Chief, Health Promotion and Tobacco Control Section, Ministry of Health and Population

It has been challenging for us to implement the Tobacco Products (Control and Regulatory) Act. The government has not been able to strictly implement restrictions on tobacco consumption in public places. Though we have succeeded in restricting smoking in hotels above two stars, we have not been able to restrict tobacco consumption in smaller hotels and restaurants.

The Ministry of Health had proposed amendments to the Act calling for stricter anti-tobacco law, but the Office of the Prime Minister and Council of Ministers returned the amendment proposal. We are planning to ban the sales of all tobacco products for people below the age of 21, raise the fine amount to Rs 500 for tobacco consumption in public places, increase the pictorial health warning on tobacco packages, and ban or regulate e-cigarettes and vapes. 

Raising the tobacco tax is also a good way to discourage youths from picking up habits like smoking and chewing tobacco. 

Dr Jaya Kumar Gurung, Senior research expert, Nepal Development Research Institute

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We have a very weak information system to inform the public about no tobacco consumption. Our Act has clarified about the sales and distribution. As per the Act, the government may, if it deems necessary, make provisions of license for sale and distribution of tobacco products. The government can make the provision immediately if it really wants to control and regulate tobacco consumption. 

The Act also states that no person shall be allowed to or to cause to sell and distribute or provide the tobacco products for free to a person below the age of 18 and to pregnant women. But I doubt that shopkeepers are aware of this law. 

Also, the Act bars selling and distribution of tobacco products within 100 meters of educational and health institutions, child welfare homes, child care centers and elderly care homes. This law too has not been implemented. The Act itself has become old and it needs to be updated. Our regulatory body is weak and as a result, the monitoring process is also dismal. 

If we are serious about the control and regulation of tobacco, there must be a designated team to monitor illegal sales and use of tobacco products. As far as raising the tobacco tax is concerned, the government so far has been reluctant to do so. 

Kumar Prasad Dahal, Head, Youth Development Division, Ministry of Youth and Sports 

Many of our youths are addicted to tobacco products. To help prevent the young population from tobacco addiction as well as tobacco-related diseases like cancer, the government has come up with effective laws and policies. 

The Tobacco Act explains that the manufacturers shall print visible text and pictorial warnings about the hazards of tobacco consumption, covering at least 75 percent of their product packets. Manufacturers have adhered to this stipulation, but it is not enough to discourage people from consuming tobacco.  

The government should launch anti-tobacco campaigns targeting vulnerable groups, including teenagers, wage workers and farmers. It should also conduct counseling sessions to make tobacco consumers break their habit. 

Hari Prasad Mainali, Secretary, Forum for Protection of Consumer-Rights Nepal 

The government has not given a serious thought about banning tobacco in Nepal. How will Nepal be if tobacco is banned? Can we ban it? How much can we regulate and control? How is the situation of tobacco consumption in rural areas in Nepal? There are many aspects that need to be weighed and considered if we are to ban or regulate tobacco use in the country.

Tobacco is sold in weekly markets in rural areas, and our anti-tobacco laws say nothing about this. The question we need to ask is how we can control tobacco sales and consumption using the state mechanisms. Public awareness is also very important. 

Many of our youths use tobacco products these days, and those who are non-users are picking up the habit out either out of peer pressure, or because they feel like it is part of the youth culture.

So, we need to reassess our approach and anti-tobacco laws and come up with an effective solution to discourage youths from using tobacco products.