In the foregoing account, the Oriya-speaking Kālinjis, and Telugu-speaking Kālingis, are both referred to. The confusion seems to have arisen from the fact that the Kālinjis are sometimes called Kālingis by other castes. The Kālingis are essentially Telugus, and are found mainly on the borderland between the districts of Ganjam and Vizagapatam. The Kālinjis are, on the other hand, Oriyas, and seem to be closely allied to the agricultural castes, Doluva, Alia, Bosantiya, etc., like which they are mainly agriculturists. The Kālinjis can be easily distinguished from the Kālingis, as the latter wear the sacred thread. The following story is told in connection with the origin of the Kālinji caste. A band of robbers was once upon a time staying in a fort near Bhattu Kunnarade, and molesting the people, who invited the king of Puri to come and drive the robbers away. Among the warriors who were recruited for this purpose, was a member of the Khondaito caste, who, with the permission of the king, succeeded in expelling the robbers. He was named by the people Bodo-Kālinja, or one having a stout heart. He and his followers remained in the Ganjam country, and the Kālinjis are their descendants. The caste is widespread in the northern part thereof.
There do not seem to be any sub-divisions among the Kālinjis, but there is a small endogamous group, called Mohiri Kālinji. Mohiri is a well-known division in Ganjam, and Kālinjis who dwell therein intermarry with others, and do not form a separate community. It has been suggested that the Mohiri Kālinjis are Telugu Kālingis, who have settled in the Oriya country. Like other Oriya castes, the Kālinjis have gōtras, e.g., bāno (sun), sukro (star), sanko (conch-shell), bhāgo (tiger) and nāgo (cobra). There is a good deal of confusion regarding the gōtras in their connection with marriage. The same gōtra, e.g., sukro, is exogamous in some places, and not so in others. Many titles occur among the Kālinjis, e.g., Borado, Bissoyi, Bariko, Bēhara, Dolei, Gaudo, Jenna, Moliko, Naiko, Pātro, Podhāno, Pulleyi, Rāvuto, Sānto, Sāvu, Swayi, Guru. In some places, the titles are taken as representing bamsams (or vamsams), and, as such, are exogamous. Families as a rule refrain from marrying into families bearing the same title. For example, a Dolei man will not marry a Dolei girl, especially if their gōtras are the same. But a Dolei may marry a Pullei, even if they have the same gōtra.
The headman of the Kālinjis is styled Sānto, and he is assisted by a Pātro. There is also a caste messenger, called Bhollobhaya. For the whole community there are said to be four Sāntos and four Pātros, residing at Attagada, Chinna Kimedi, Pedda Kimedi, and Mohiri. A man who is suffering from a wound or sore infested by maggots is said to be excommunicated, and, when he has recovered, to submit himself before the caste-council before he is received back into the community.
Girls are generally married before puberty, and, if a real husband is not forthcoming, a maid goes through a mock marriage ceremony with her elder sister’s husband, or some elder of the community. A bachelor must be married to the sādo (Streblus asper) tree before he can marry a widow. The remarriage of widows (thuvathuvvi) is freely allowed. A widow, who has a brother-in-law, may not marry anyone else, until she has obtained a deed of separation (tsado pātro) from him. The marriage ceremonies conform to the standard Oriya type. In some places, the little fingers of the contracting couple are linked, instead of their hands being tied together with thread. On the fourth day, a Bhondāri (barber) places on the marriage dais some beaten rice and sugar-candy, which the bride and bridegroom sell to relations for money and grain. The proceeds of the sale are the perquisite of the Bhondāri. On the seventh day, the bridegroom breaks a pot on the dais, and, as he and the bride go away, the brother of the latter throws brinjal (Solanum Melongena) fruits at him.
The dead are as a rule cremated. On the day after death, food, made bitter by the addition of margosa (Melia Azadirachta) leaves, is offered. A piece of bone is carried away from the burning-ground, and buried under a pīpal (Ficus religiosa) tree. Daily, until the tenth day, water is poured seven times over the spot where the bone is buried. On the tenth day, if the deceased was an elder of the community, the jola-jola handi ceremony is performed with a pot riddled with holes. (See Bhondāri.)
Kalkatta.—An occupation name for stone-masons in South Canara.
Kalkatti.—Kalkatti, denoting, it has been suggested, those who wear glass beads, is a sub-division of Idaiyan. The Lingāyats among Badagas of the Nīlgiri hills are called Kalkatti, because they hang a stone (the lingam) from their necks in a casket. Some Irulas of the same hills are also said to go by the name Kalkatti.
Kalla.—Recorded as a sub-division of Shānān, and of Idaiyans in localities where Kallans are most numerous.
Kallādi.—The title of a Cheruman who performs important duties, and becomes possessed by the spirit of the deceased, at a Cheruman funeral.
Kallādi Māngan.—A synonym of Mondi.