Kāmad.[40]—A small caste of jugglers, who come from Rājputāna and travel about in the Hoshangābād and Nimār Districts. They were not returned at the census, and appear to belong to Rājpūtāna. Their special entertainment consists in playing with cymbals, and women are the chief performers. The woman has eight or nine cymbals secured to her legs before and behind, and she strikes these rapidly in turn with another held in her hand, twisting her body skilfully so as to reach all of them, and keeping time with the music played on guitar-like instruments by the men who accompany her. If the woman is especially skilful, she will also hold a naked sword in her mouth, so as to increase the difficulty of the performance.
The Kāmads dress after the Rājpūtāna fashion, and wear yellow ochre-coloured clothes. Their exogamous sections have Rājpūt names, as Chauhān, Panwār, Gudesar, Jogpāl and so on, and like the Rājpūts they send a cocoanut-core to signify a proposal for marriage. But the fact that they have a special aversion to Dhobis and will not touch them makes it possible that they originated from the Dom caste, who share this prejudice.[41] Reason has been found to suppose that the Kanjars, Kolhātis and other migrant groups of entertainers are sprung from the Doms, and the Kāmads may be connected with these. No caste, not even the sweepers, will accept food from the Kāmads. They employ a Brāhman, however, to officiate at their marriage and death ceremonies. Like the Gosains the Kāmads bury their dead in a sitting posture, a niche being hollowed out at the side of the grave in which the corpse is placed. Crushed bread (malīda) and a gourd full of water are laid beside the corpse. The caste worship the footprints of Rāmdeo, a saint of Mārwār, and pay special reverence to the goddess Hinglāj, who is a deity of several castes in Rājpūtāna.
Kamalbansī.—(Stock of the lotus.) Subcaste of Kawar.
Kamal Kul.—(Lotus.) A section of Komti. They do not use lotus roots nor yams.
Kamari, Kailwa.—One of the thirty-six royal races of Rājpūts.
Kamaria.—(From kambal, blanket.) A subcaste of Ahīr. A section of Dhīmar and Sonkar.
Kāmāthi, Kāmāti.—A term applied in the Marātha Districts to immigrants from Madras. It is doubtful whether the Kāmāthis have become a caste, but about 150 persons returned this name as their caste in the Central Provinces and Berār in 1911, and there are about 7000 in India, none, however, being recorded from the Madras Presidency. It is stated that the word Kāmāthi means ‘fool’ in Tamil, and that in Bombay all Telugus are called Kāmāthis, to whatever caste they may belong. Similarly, Marātha immigrants into Madras are known by the generic name of Arya,[42] and those coming from Hindustān into the Nerbudda valley as Pardeshi, while in the same locality the Brāhmans and Rājpūts of Central India are designated by the Marāthas as Rāngra. This term has the signification of rustic or boorish, and is therefore a fairly close parallel to Kāmāthi, if the latter word has the meaning given above. In the Thāna District of Bombay[43] people of many classes are included under the name of Kāmāthi. Though they do not marry or even eat together, the different classes of Kāmāthis have a strong feeling of fellowship, and generally live in the same quarter of the town. In the Central Provinces the Kāmāthis are usually masons and house-builders or labourers. They speak Telugu in their houses and Marāthī to outsiders. In Sholapur[44] the Kāmāthis dress like Kunbis. They are bound together by a strong caste feeling, and appear to have become a regular caste. Their priests are Telugu Brāhmans, and their ceremonies resemble those of Kunbis. On the third day after a child is born the midwife lifts it up for the first time, and it is given a few light blows on the back. For three days the child sucks one end of a rag the other end of which rests in a saucer of honey, and the mother is fed on rice and clarified butter. On the fourth day the mother begins to suckle the child. Until the mother is pregnant a second time, no choti or scalp-lock is allowed to grow on the child’s head. When she becomes pregnant, she is taken with the child before the village god, and a tuft of hair is thereafter left to grow on the crown of its head.
Kamma.—A large cultivating caste of the Madras Presidency, of which a few representatives were returned from the Chānda District in 1911. They are derived from the same Dravidian stock as the other great cultivating castes of Madras, and, originally soldiers by profession, have now settled down to agriculture. No description of the caste need be given here, but the following interesting particulars may be recorded. The word Kamma means an ear ornament, and according to tradition a valuable jewel of this kind belonging to a Rāja of Wārangal fell into the hands of his enemies. One section of the great Kāpu caste, boldly attacking the foe and recovering the jewel, were hence called Kamma, while another section, which ran away, received the derogatory title of Velama (veli, away). Another story says that the Kammas and Velamas were originally one caste, and had adopted the Muhammadan system of gosha or purda. But finding that they were thus handicapped in competition with the other cultivating castes, it was proposed that the new custom should be abandoned. Those who agreed to this signed a bond, which was written on a palm-leaf (kamma), and hence received their new name. In the Central Provinces the Kammas are divided into three subcastes, the Illuvellāni or those who do not go out of the house, the Tadakchātu or those who live within tadaks or mat screens, and the Polumtir or those who go into the fields. These names are derived from the degrees in which the different subdivisions seclude their women, the Illuvellāni observing strict purda and the Polumtir none whatever, while the Tadakchātu follow a middle course. On this account some social difference exists between the three subcastes, and when the Illuvellāni dine with either of the other two they will not eat from the plates of their hosts, but take their food separately on a leaf. And the Tadakchātu practise a similar distinction with the Polumtir, but the two latter divisions do not decline to eat from plates or vessels belonging to an Illuvellāni. The Kammas forbid a man to marry in the gotra or family group to which he belongs, but a wife from the same gotra as his mother’s is considered a most desirable match, and if his maternal uncle has a daughter he should always take her in marriage. A man is even permitted to marry his own sister’s daughter, but he may not wed his mother’s sister’s daughter, who is regarded as his own sister. Among the Kammas of the Tamil country Mr. (Sir H.) Stuart[45] states that a bride is often much older than her husband, and a case is cited in which a wife of twenty-two years of age used to carry her boy-husband on her hip as a mother carries her child. One other curious custom recorded of the caste may be noticed. A woman dying within the lifetime of her husband is worshipped by her daughters, granddaughters or daughters-in-law, and in their absence by her husband’s second wife if he has one. The ceremony is performed on some festival such as Dasahra or Til-Sankrānt, when a Brāhman lady, who must not be a widow, is invited and considered to represent the deceased ancestor. She is anointed and washed with turmeric and saffron, and decorated with sandal-paste and flowers; a new cloth and breast-cloth are then presented to her which she puts on; sweets, fruit and betel-leaf are offered to her, and the women of the family bow down before her and receive her benediction, believing that it comes from their dead relative.
Kammala.—A small Telugu caste in the Chānda District. The name Kammala is really a generic term applied to the five artisan castes of Kamsala or goldsmith, Kanchara or brazier, Kammara or blacksmith, Vadra or carpenter, and Silpi or stone-mason. These are in reality distinct castes, but they are all known as Kammalas. The Kammalas assert that they are descended from Visva Karma, the architect of the gods, and in the Telugu country they claim equality with Brāhmans, calling themselves Visva Brāhmans. But inscriptions show that as late as the year A.D. 1033 they were considered a very inferior caste and confined to the village site.[46] Mr. (Sir H.) Stuart writes in the Madras Census Report that it is not difficult to account for the low position formerly held by the Kammalas, for it must be remembered that in early times the military castes in India as elsewhere looked down upon all engaged in labour, whether skilled or otherwise. With the decline of military power, however, it was natural that a useful caste like the Kammalas should gradually improve its position, and the reaction from this long oppression has led them to make the exaggerated claims described above, which are ridiculed by every other caste, high or low. The five main subdivisions of the caste do not intermarry. They have priests of their own and do not allow even Brāhmans to officiate for them, but they invite Brāhmans to their ceremonies. Girls must be married before puberty. The binding ceremony of the marriage consists in the tying of a circular piece of gold on a thread of black beads round the bride’s neck by the bridegroom. Widow-marriage is prohibited.
Kammari.—Telugu Lohārs or blacksmiths.