History isn't just about books. It reads us, reminds us, and makes us. It is still clear in Nepal, where Nepali society has been formed by combining countless languages, cultures, and lifestyles. Our indigenous communities have carried their traditions for thousands of years, but that knowledge and those song-story rituals have largely disappeared. Some are lost, some are mixed with other religions and cultures, and some are left in pieces.

It is this silence that this book seeks to speak of in "Forgotten Songs and Lost Identities: An Investigation of Indigenous Experiences". It's not just a myth or a passionate reminder. The piece represents decades of research that has incorporated oral interviews, field visits, old relics, and voices of the elderly in the community. This demonstrates that to know our origins, we need not only read the state-written history, but we also need to hear the voices that are buried in this earth.

Nepal's history is often written from the point of view of power. He who had the kingdom in his hand used a pen. In the process, indigenous traditions were interpreted as backwards traditions, or mixed with powerful religions, or completely erased. The gods of Kirat were sometimes associated with Shiva and sometimes with Buddhist or Christian traditions. The names and meanings of the local holy places changed. It undermined not just religion but the entire identity. And when identity is lost, self-esteem, memory, and the power to make the future are also lost.

The book is in three parts. The first part deals with the relationship between the Bon religion and the Kirat tradition. This shows that Nepal's civilization is not only the result of Aryan culture; its roots are even older. Words and language are the evidence of that.

The second part is about transformation and resistance. From the Lichchavi period to Gorkha unification, the Kirat identity was suppressed but not completely lost. Oral narratives, old relics, and community struggles show that even before Hinduism or Buddhism came, local communities had their own sacred geography. The resistance of the Limbu community, in particular, shows that preserving culture is not only about preserving songs; it is also about protecting lives.

The third section is on colonial-free thinking. This shows that the contemporary native people are recovering their identities. Defining names in a new way. Even other Limbus have started concentrating on the word "Yakthung" as an identity rather than "Kirat". Much has been said about how this situation came up. There are disagreements and debates. There has been a major struggle between maintaining a balance between preserving a fundamental identity and accepting a shared history. The book attempts to discuss and conclude the two ideas.

What makes this research special is not just facts but hidden emotions in it. When the old people of the village remembered the old songs or told them the customs, they felt the pain of the injuries they had suffered. The memory was not just an individual but a collective wound. As I wrote, the author felt as if I were not just researching but holding threads that I didn't want to lose.

Ultimately, this book stands on the foundation of both remembrance and solicitation. The history of Nepal is not only Aryan, Hindu, Buddhist, or Christian, but also that of indigenous peoples. And the request is that we all remember and think of it anew and share the chance of making a future. The songs that have been lost are still ringing in the air. The lost identities are still alive in resistance, and somewhere they are struggling. The question is simply—are we ready to listen to them?

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