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Ghiyasuddin Tughlaq, the founder of the Tughlaq dynasty in India, heard about Simraungarh, a flourishing settlement deep inside the jungle. While returning from Bengal, he ordered his army to conquer it. The last king of the Karnata dynasty, Harisingh Dev, didn’t attempt to resist. Upon hearing of the approaching Tughlaq army, he abandoned the fort and fled, carrying his goddess, Tulja Bhawani, with him.

Sometime in 1324, while escaping northward, his army grew hungry. The goddess Tulja Bhawani instructed them to eat the first animal they saw in the morning, which happened to be a water buffalo. Later, Harisingh Dev’s dynasty ruled the Kathmandu Valley, integrating and establishing Newar culture.

This is the story we often hear about how the water buffalo became a staple in Nepali cuisine.

According to Bikram Vaidya, a renowned US-based chef, researcher, and writer, Harisingh Dev’s ancestors came from southern India, where the tradition of sacrificing water buffalo and consuming its meat was already well established. He suggests that they brought this practice with them. For over 2,000 years, water buffalo has remained the most prized and primary source of protein for the Newar people.

Throughout the history of the Indian subcontinent, the water buffalo has held deep cultural and ritualistic importance. Archaeological evidence from the Harappan civilization (dating back 5,000 years) depicts the sacrifice of water buffalo, highlighting its role in both sustenance and spirituality. This practice spread across regions, taking on unique expressions among different communities, including the Newars.

The tradition of eating buffalo meat, popularly known as ‘buff’, is also linked to the Mahesh Pal dynasty, which ruled parts of the Kathmandu Valley. Historical accounts suggest that buffalo meat consumption was institutionalized during their reign to promote sustainable food practices. Male buffaloes, which were not useful for dairy production, became a primary source of meat, ensuring that no part of the animal went to waste.

During the Malla dynasty (12th to 18th centuries), the Newars flourished as a community deeply engaged in trade, art, and culture. The Malla kings’ patronage of festivals and rituals reinforced the role of water buffalo in religious offerings. Male buffaloes, in particular, were used in sacrificial ceremonies during major festivals such as Dashain, Indra Jatra, and Pachali Bhairav Jatra. This tradition continues today, symbolizing the connection between the buffalo and divine appeasement.

This philosophy aligns with the modern ‘nose-to-tail’ culinary movement, which emphasizes using every part of an animal. For the Newars, this approach was both practical and celebratory. Each organ and cut of the buffalo was transformed into a delicacy, enriching their cuisine with a diverse range of flavors and textures.

According to Bikram Vaidya, when animals are slaughtered during special occasions, over 30 different dishes are prepared using various parts of the buffalo. Newar cuisine exemplifies the principle of zero waste, ensuring that every part of the male buffalo is utilized. Here is a glimpse into some of the most remarkable buffalo dishes in Newar cuisine:

• Nhyapu (Buffalo Brain): A delicacy cooked with spices, creating a creamy and rich dish.
• Tisya (Buffalo Meat): Tender cuts cooked in a variety of ways, from grilling to stewing.
• Mye (Buffalo Tongue): Marinated and grilled, valued for its chewy texture.
• Swan (Buffalo Lungs): Often stuffed and fried, showcasing innovative cooking techniques.
• Sapumhicha: A celebrated dish of buffalo tripe stuffed with bone marrow and then fried.
• Go (Stomach): Cooked in curries or stir-fried with spices.
• Sen (Buffalo Liver): Prepared with mustard oil and garlic for a rich flavor.
• Hi (Blood): Coagulated and spiced to create a savory dish.
• Chwahi (White Blood): Another unique preparation of buffalo blood.
• Dayekagu La (Cooked Meat): A staple in every feast, featuring richly spiced buffalo meat.
• Takha La (Jellied Meat): A winter delicacy made by slow-cooking meat and allowing it to set into a jelly.
• Sanya Khuna: A spiced, jelly-like preparation made from buffalo soup.
• Haku Chhwela: Smoky grilled meat marinated in spices.
• Mana Chhwela: Boiled and marinated buffalo meat.
• Bhutan: Stir-fried intestines, a crunchy and flavorful dish.
• Chhyala (Head Meat): A flavorful preparation using meat from the buffalo’s head.
• Mikha (Eyes): Cooked and spiced, exemplifying the true nose-to-tail philosophy.
• Bosyanndra (Blood-Filled Intestine): A sausage-like preparation made with seasoned blood.
• Kachila (Raw Meat): Seasoned raw minced meat, often served with toasted flatbread.
• Chyakula: A unique dish made from specific cuts of buffalo.
• Khaya Chhwela (Chicken Chhwela): An adaptation using chicken.
• Nyaya Chhwela (Fish Chhwela): A version made with fish, adding diversity to the spread.
• Jan La (Back Meat): A prized cut prepared with care.
• Takula (Large Cuts): Often slow-cooked for a tender texture.
• Twanang: Another specialty cut prepared in traditional ways.
• Hyakula: A key part of the feast, highlighting specific cuts.
• Nhyepang (Tail): Cooked with spices for a chewy delight.
• Sapu (Tripe): Used in various dishes, often paired with spicy sauces.
• Amphi Chhyala: Meat prepared using a unique method involving aged spices.
• Kaa Kwa (Meatball): Meatballs made from buffalo meat and herbs.

When I set out to discuss buffalo dishes in Newar cuisine, I knew my knowledge and language skills were limited. Additionally, I haven’t tasted many of the dishes I have described here. However, as American writer Maya Angelou once said:Do the best you can until you know better. Then when you know better, do better. With this in mind, I have made an attempt, and I encourage young Nepali food lovers and food scientists to document and preserve the rich variety of buffalo dishes in Newar cuisine.

The author is a London-based R&D chef

The sixth summit of the Bay of Bengal Initiative for Multi-Sectoral Technical and Economic Cooperation (BIMSTEC), taking place from April 1 to 5 in Thailand, is set to be a defining moment for the regional bloc. At the heart of the discussions will be the adoption of BIMSTEC Vision 2030, a strategic roadmap aimed at expanding and strengthening collaboration among member-states.

Adding to the summit’s significance, leaders are expected to approve a comprehensive report by the Eminent Persons’ Group (EPG), which proposes sweeping reforms to reinvigorate and redefine the organization’s role in the region. Indra Mani Pandey, Secretary-General of BIMSTEC, underscored the importance of this gathering in an interview with ANI, highlighting that it will be the first in-person summit since Kathmandu hosted the event in 2018.

One of the key outcomes will be the formalization of BIMSTEC Vision 2030, a forward-looking framework designed to guide future cooperation. Additionally, leaders will adopt rules of procedure, building on the momentum of the BIMSTEC Charter’s enforcement in May 2023. The summit will also witness the signing of a Maritime Transport Cooperation Agreement, a crucial step toward enhancing regional connectivity. Another major highlight will be the virtual inauguration of the BIMSTEC Energy Centre in Bengaluru, an initiative aimed at fostering knowledge-sharing in energy sector reforms, regulations, and best practices among member nations.

Despite being established in 1997, BIMSTEC only adopted its foundational charter in 2022, reflecting its historically slow progress. However, with the South Asian Association for Regional Cooperation (SAARC) remaining inactive due to persistent India-Pakistan tensions, BIMSTEC has emerged as a potential alternative for regional collaboration. India, in particular, has been actively working to elevate BIMSTEC’s role, though officials maintain that SAARC could still be revived in the future.

Prime Minister KP Sharma Oli will lead Nepal’s delegation to the summit, reiterating the country’s support for BIMSTEC while emphasizing that it should not be seen as a replacement for SAARC. The 2018 Kathmandu Summit, held during Oli’s previous term, produced an 18-point declaration, setting a precedent for ambitious outcomes this year.

On the sidelines of the summit, Prime Minister Oli is scheduled to hold bilateral meetings, including with Indian Prime Minister Narendra Modi, raising prospects for progress on regional diplomacy.

As BIMSTEC seeks to move beyond years of sluggish progress, this summit could mark the beginning of a new chapter in regional cooperation, one that bridges South Asia and Southeast Asia more effectively than ever before.

The government has dismissed Kulman Ghising, the managing director of Nepal Electricity Authority (NEA), just months before the completion of his second term. Ghising, widely recognized for ending household load shedding in the country during his eight-year term, was relieved of his duties following a Cabinet decision.
On Monday, the Cabinet decided to remove Ghising from his position, appointing former NEA Executive Director Hitendra Dev Shakya as the new managing director. Ghising’s tenure was set to end on 9 Aug 2025.

Meanwhile, Prime Minister KP Sharma Oli, referring to the dismissal of Ghising, mentioned that some individuals were blowing things out of proportion. He mentioned that some groups had already started protesting, seeking an issue to criticize. “This is just a small issue. They are turning molehills into mountains. They want to turn this small issue into a big one, making a snake out of a rope.”

Oli retorted in his characteristic style, “How much electricity was generated in the first four years? Did the electricity come immediately after the appointment of this person?” He then warned against spreading misinformation about hard work done over the years, calling it magic or miracles.

The government had been in a prolonged dispute with Ghising, particularly over the dedicated and trunk line electricity supply issue. On Feb 24, the Cabinet sought an explanation from him, questioning why he should not be removed from his position. This was primarily based on four major issues, which included alleged violations of a performance agreement signed on 19 Jan 2022, between Ghising and the Ministry of Energy, Water Resources, and Irrigation.

One of the key reasons cited for his dismissal was his failure to submit the performance evaluation report for the fiscal year 2023-24 within the stipulated deadline. 

Another major reason cited was Ghising’s alleged unauthorized negotiation with India on electricity import pricing. He reportedly attended the Power Exchange Committee (PEC) meeting without prior approval from the government and signed agreements that led to an increase in electricity import rates. The Cabinet stated that Ghising attended the PEC meetings on Feb 12, and 11 March 2024, without obtaining necessary authorization, thereby violating Nepal’s Treaty Act and related regulations.

The government also accused Ghising of defying multiple directives. Notably, he failed to implement a 10 Nov 2024, Cabinet decision regarding the collection of outstanding dues from industries using dedicated and trunk line electricity. Despite being ordered to resolve the issue within 15 days, he allegedly failed to act on time. Furthermore, he challenged a directive from the Energy Ministry’s technical committee on Dec 19, registering a “note of dissent” in the Nepal Electricity Authority’s board decision.

Ghising’s removal has sparked widespread debate. He had previously clashed with Prime Minister KP Oli’s administration, particularly over the cutting of power supply lines to industries in July 2024, a decision that drew criticism from the business sector. Upon forming a new government, Prime Minister Oli instructed the resumption of power supply to the industries, which Ghising initially resisted before complying on July 23 following written instructions from the Electricity Regulatory Commission.

His dismissal has led to mixed reactions from political circles, business leaders and the general public. 

Chairperson of the CPN (Maoist Center), Pushpa Kamal Dahal, has expressed strong opposition to the government’s decision calling it unjust. Taking to Facebook, he said, “I hope this news turns out to be false. If true, this decision is completely wrong and objectionable. I strongly condemn this action taken under the arrogance of a so-called two-thirds majority.” He further claimed that the government had been unfairly targeting Ghising for a long time by repeatedly demanding clarifications. “When the people were suffering from extreme load-shedding, my government appointed Kulman Ghising as the Executive Director of NEA. Through his expertise and our leadership, we successfully built a brighter Nepal. However, he has been continuously harassed under the pretext of collecting dues, with the ultimate goal of removing him,” Dahal stated.  

Janardan Sharma, the deputy general Secretary of the Maoist Center, also condemned the dismissal of Ghising. He wrote on social media that those who remove people who do good work might feel victorious, but such people will always end up defeated in the long run. He also praised Ghising’s role in ensuring uninterrupted power supply despite the load-shedding and expressed concern over the current government’s actions.

Leaders of the ruling Nepali Congress, General Secretaries Gagan Thapa and Bishwo Prakash Sharma, also opposed the decision to dismiss Ghising. They expressed their dissatisfaction, stating that the government’s decision was unjustified. Thapa remarked, “While ministers stray from the right path, it is the Prime Minister’s duty to correct them. Unfortunately, that did not happen. The decision is wrong. The government is heading in the wrong direction, and the right destination cannot be reached this way.” Sharma also criticized the decision, saying, “Even if disciplinary action was necessary, it could have been taken later. The government should not have removed Ghising in a way that undermines good initiatives. This decision is completely inappropriate, and I openly oppose it.”

He further mentioned that internal and public warnings were given to the government to let Ghising complete his term. Thapa stated that while citizens’ dissatisfaction was growing, the government added fuel to the fire. “At a time when public dissatisfaction is rising, a section is trying to exploit this frustration for its vested interests. We work day and night to address these concerns, yet the government itself is fueling the fire of discontent,” he added.

Rajendra Lingden, chair of the Rastriya Prajatantra Party (RPP), called it a regressive step. “The government’s extreme political interference in the NEA could once again push the energy sector into crisis,” he warned, calling on the public to protest against the decision.  

Rabi Lamichhane, president of the Rastriya Swatantra Party (RSP), symbolically opposed the government’s decision by posting a video on social media. In the video, he turned off an electric light and lit a candle. Without directly commenting, he captioned the post: “The people will have the final say on who stays and who goes!”

At the Exhibition Road in Kathmandu, protesting students burned an effigy of Energy Minister Deepak Khadka. The student organization affiliated with the CPN (Unified Socialist) led the demonstration, shouting slogans in favor of Ghising and against the government. During a protest speech, Unified Socialist leader Sudesh Parajuli accused the government of siding with corrupt individuals. “This government does not like light; it prefers darkness and black money,” he declared, urging nationwide protests against the decision.  

Protests against Ghising’s removal escalated into clashes between demonstrators and police in Kathmandu’s Maitighar Mandala. Supporters marched from Maitighar to New Baneshwor, breaking into restricted areas, leading to police intervention. There were protests at the main entrance of Singhadurbar too.

The decision has drawn widespread criticism from celebrities as well. Actor Hari Bansha Acharya wrote on Facebook, “Kulman is the light of Nepal. He should not have been removed to bring darkness.” Actor Kedar Ghimire commented, “Nepotism prevails!” while director and actor Nischal Basnet remarked, “They found a way to remove Kulman. Perhaps the downfall of the corrupt is now inevitable.”

The matter also entered the Public Accounts Committee of the lower house where most of the MPs objected to the government’s decision. Ram Krishna Yadav, an MP from the Nepali Congress, stated that Ghising should not have been removed and suggested that the Prime Minister should be sent a letter requesting a reconsideration. Aman Lal Modi, an MP from the Maoist Centre, reacted by saying that the government’s decision had taken Nepal back into darkness. He accused the government of working for middlemen by removing Ghising.

Manish Jha, an MP from the RSP, suggested that the government’s stance on the arrears for dedicated and trunk lines should be clarified, and the committee should discuss it. Hari Dhakal, another MP from the RSP, called the government’s action against Ghising a cowardly act.

The matter also plunged into the Gandaki Province Assembly where the MPs stirred up in for and against the government decision.

Meanwhile, Ramu Shrestha, the head of the Bharatpur Distribution Center of NEA, has been assaulted by the members of the National Youth Federation, affiliated with the CPN-UML. An offensive message against Prime Minister Oli was displayed on the digital board of the Distribution Center after Ghising’s removal.

In a press release, the center said a group of 35-40 people entered the center at 10 am on Tuesday and assaulted the office head, while also vandalizing the office space.  “The digital information board in the office was hacked, and an offensive and illegal message targeting the honorable Prime Minister displayed. Updating such disrespectful information about the Prime Minister, who holds a prestigious position in the country, is against the state’s constitution and prevailing laws. The Nepal Electricity Authority Bharatpur Distribution Center strongly condemns this unlawful act,” the release stated.

The center has called for an investigation into the incident and demanded that those responsible be brought under the purview of law and appropriate action be taken.

Meanwhile, the government has stated that the protests happening on the streets and social media in support of Ghising are being viewed as normal. In a press conference held on Tuesday, Minister for Communication, Information, and Technology, and government spokesperson Prithvi Subba Gurung said that everyone has the right to disagree with the government’s decisions, and the government does not take such expressions negatively. “The right to express disagreement with the decisions made by the government is there for everyone. They can make statements, and we have not taken it in a negative way,” said Minister Gurung.

Born into a traditional Newar family in Bode, Bhaktapur, Sujan Baga Shrestha grew up watching and celebrating various Newa festivals and rituals. From a young age, he felt a deep calling to participate in the sacred tongue-piercing ritual, a tradition deeply rooted in his family. His father had performed the ritual for eight years, and his uncle (kaka) had also upheld the practice for several years. For Shrestha, this was more than a ritual—it was a spiritual journey, a connection to his ancestors, and a way to honor his identity.

He remembers that he was only 8–9 years old when he started understanding that his uncle also pierced the tongue. When he used to ask about the ritual, his father used to say that it was only done for god and to honor god. However, when he was 18 or 19, his father refused to let him participate, believing he was too young. Shrestha recalls the emotional moment vividly. Tears streaming down his face, he pleaded to his father to allow him to continue the family tradition in front of the camera who were shooting for his father’s piercing ceremony. As a child, he had witnessed the ritual up close, and the experience had left an indelible mark on him. He was determined to follow in his father’s footsteps, no matter the challenges.

Now a professional driver, Shrestha sees the tongue-piercing ritual as a profound spiritual experience. He believes that Nepal’s Newa culture is a source of global pride, and many Nepalis abroad continue to honor these traditions. By participating in the ritual, he aims to preserve and promote this cultural heritage, ensuring that it remains alive for future generations.

Shrestha’s faith in the power of tradition was reinforced during the devastating 2015 earthquake. While destruction ravaged much of Nepal, no houses in his community were damaged, and no lives were lost. He attributes this miracle to the blessings of the gods, who he believes watch over those who uphold their cultural practices with a pure heart.

His father, who observed the ritual for four consecutive years, was a major source of inspiration. However, after his grandmother’s passing, his father had to pause, and another uncle took over. Shrestha had wanted to step in, but his father deemed him too frail at the time. This only deepened his resolve to participate when the opportunity arose again.

Despite his passion, Shrestha has faced physical challenges, including a recurring shoulder dislocation that makes strenuous activities difficult. His first experience with the ritual was a mix of excitement and nervousness. Participants must fast for four days beforehand, consuming only alcohol if they choose. On the day of the piercing, Shrestha’s father and uncle, the ritual leader, instructed him to close his eyes. The initial piercing of the upper layer of his tongue was bearable, but the lower part brought searing pain, forcing him to squeeze his eyes shut. Yet, in that moment, he felt an overwhelming sense of pride.

One of the most remarkable moments came during the fasting period. Shrestha felt weak and suffered from a persistent cough. “But as soon as I wore the ritual costume and ghungroo (ankle bells),” he recalls. “I suddenly felt empowered, and my cough vanished.” This transformation left him in awe, reinforcing his belief in the spiritual energy of the tradition.

His second experience was even more daunting. Battling a 102-degree fever, Shrestha endured the ritual with grit and determination. When asked if he would participate again this year, he said he would decide in a few days, showcasing his unwavering commitment despite the physical toll.

The rituals surrounding the tongue-piercing tradition are steeped in discipline and reverence. Participants must offer coins which are called Bapenatyau to four key individuals—Pama (the main leader), Kaminaya (the piercer), and two Pancha Bali (representatives from the Shahi family). Strict purity rules follow: no contact with animals and women, staying indoors, and avoiding food touched by others. Even local leaders, including the Mayor and parliamentary representatives, join the ritual, underscoring its communal significance.

After the piercing, the restrictions lift, and participants enjoy a feast. When asked how they manage to eat after such a painful procedure, The leader of the ritual, Pama explains that temple mud is applied to the pierced area, providing relief. With a laugh, he adds, “After the piercing, I can easily eat a whole plate of spicy choila in the evening.”

Shrestha is passionate about passing down the tradition. If the younger generation expresses interest, he vows to support them wholeheartedly. As a newly married man, he acknowledges it may be years before his future son might participate, but he encourages his younger brother to take part if he wishes. For Shrestha, keeping the tradition alive is a sacred duty.

Though he doesn’t know the exact history of the ritual, he shares that it was practiced by his grandfather. Growing up in a family that faced poverty, Shrestha witnessed many struggles. Yet, he believes that dedicating time to the ritual has brought divine blessings and protection. “God has looked after us and kept us safe from harm,” he says.

The ritual has also shaped how the community perceives Shrestha and his family. They are treated with immense respect, and neighbors are always willing to lend a hand. For Shrestha, the tradition has brought only positivity into his life.

The final stages of the ritual are equally profound. On the 5th day of Baisakh, the leaders carry the Khatt/Kharpan of Kalika Kumari, a deity, in a sacred procession. No one is allowed to see them, and the carriers chant “Binami,” a Newar word meaning “Excuse me,” as they roam the area at night. Shrestha admits he is particularly scared of this day, as he has never dared to break the rule and peek.

Through his journey, Shrestha embodies the enduring power of tradition. His unwavering dedication to the tongue-piercing ritual reflects his deep connection to his culture, spirituality, and community. He hopes that future generations will continue to uphold these time-honored customs, ensuring that the rich heritage of the Newar people thrives for years to come.