When studying social studies at school, I remember learning about King Prithvi Narayan Shah, Bhimsen Thapa, the great unification of Nepal, the Sugauli treaty, the Kot massacre and the many palace conspiracies that followed. It always felt as if they were just names and events to memorise for tests, rather than topics to analyse and understand. They came with little to no context or depth; all the information was presented as isolated facts, not as a history that shaped the Nepal we live in today.

Later, in grades 11 and 12, the subject of history had almost disappeared from our curriculum, unless one chose the humanities stream (it rarely provided the required historical perspectives and depth). There is no option to go deeper, no room to ask questions or to connect the dots. This creates an information void and a lack of information in the field of history in Nepal. This situation poses challenges for those interested in learning about their history.

The process of losing touch with our history begins quite early. History is often taught to memorise for taking exams. Concomitantly, our society does not favour subjects like history as much as medicine and engineering.

Today, in the school curriculum, rather than regarding history as a completely individual subject, it is integrated into the social studies book. By contrast, countries, such as India, through textbooks published by the National Council of Educational Research and Training (NCERT), include detailed lessons on caste, gender, tribal societies, colonialism, revolutions and debates about interpreting history. In the US, history is regarded as an essential part of civic education, with most states requiring classes in civics, world history and US history through high school. In Nepal, the current grade 10 social studies book published by Readmore Publications and Distributors (revised and updated in 2078 BS) has only one chapter dedicated to the history part titled “Our Past” covering the revolution of 2007 BS till the events of 2062-63 BS in a somewhat factual pattern. The remaining part focuses on the two World Wars.

There is little to no effort to connect young people with our culture. Even when taught, it is heavily centralised to Kathmandu, leaving behind the stories and history of local communities, Madheshis, Janajatis, Dalits and women. History is rarely viewed through social, economic or political lenses. This often sidelines the lived experiences of ordinary people, the patterns of inequality, and the evolution of institutions and governance. Beyond the classrooms, there are very limited means of getting much information on the history of Nepal. Nor is there active work done by the government to change that. The lack of emphasis within the education system is further influenced by broader cultural shifts driven by globalisation, which has subtly redirected the attention of younger generations away from local historical narratives towards a more globalised form of knowledge and identity through social media and other means. Nonetheless, there are a few historians and organisations like Martin Chautari working to fill this gap. The lack of access to proper Nepali historians, archaeological research, museums and libraries creates another hurdle to access education in history.

Globalisation has widened our horizons and made the world come closer. Yet it has led to the homogenisation of cultures, erasing many local identities, languages and our history. It is not surprising for Nepali youths to have more knowledge of Western history, such as the Roman civilisation and Greek mythology, rather than Nepali history. This lack of historical awareness is not confined to the youth and the public but extends to our political class, reflecting the government’s failure in its efforts in areas of archaeology and research.

This echoes a deeper erosion of cultural identity, which in turn weakens our ability to shape our future grounded in an honest understanding of our past. History serves as a foundation for our identity, values and vision of our society. There is a risk of losing our languages, festivals and architecture when we are unaware of our past. Preserving our past requires active engagement, critical reflection and institutional support. When young generations grow up without a sense of historical continuity, traditions become mere acts of performance, which leads to the neglect of identity and heritage sites. Our indigenous knowledge systems risk being displaced by dominant global narratives and Western culture. This creates a cultural vacuum and a crisis of belonging, where individuals struggle to locate themselves within a shared national story.

Without history, cultural pride and collective memory fade, leaving behind a society disconnected from its roots and uncertain of its direction. Furthermore, there is an urgent need to reassess our approach to history. Starting from our school curriculum, there is a need to rewrite our books and have more engaging content that connects students with our past and allows them to develop an interest in their local and family histories.

Developing history as an essential subject in higher education is crucial for producing thoughtful, knowledgeable individuals who understand the past and can connect it to the present. To preserve cultural heritage and promote an informed understanding of the past, historical places and artefacts must be developed and conserved methodically. In conclusion, there is a need for change in our education system and to use it as a tool to change the perspective of history for youths.

As historian Eric Hobsbawm emphasises, ‘Nations without a past are contradictions in terms. What makes a nation is the past, what justifies one nation against others is the past, and historians are the people who produce it.’ This is a reminder that reclaiming and preserving our historical consciousness is vital for shaping our future.