| Summary/Abstract |
The Nilgiri hill communities have for a long time been the focus of anthropological inquiry, though they have rarely been the focus of historical inquiry that delves more deeply into the past than the colonial period. And, while the fields of history and anthropology have moved beyond tropes of primitive and timeless, our studies of those formerly so-called ‘timeless primitives’ have remained stuck in time. I argue, therefore, for an interdisciplinary modified Subaltern Studies approach, integrating data from anthropology, archaeology, linguistics, and genetics, to develop a longue durée social history of the Nilgiri hills. For the Nilgiri communities, as with other tribal communities, narratives about their past have tended to emphasize their isolation until the modern period. In this article, drawing together data from several disciplines, I argue that the communities of the Nilgiris, especially the Toda, so frequently held up as examples of cultural isolation, were not truly isolated, neither from neighbouring tribal communities, nor from the states and empires of the plains below. I argue that the maintenance of distinctive religious, subsistence, and linguistic practices, despite contact with a wider world, is evidence of an active process of isolationist group formation/maintenance and resistance to other ways of being.
|