Not even 5% of total population of both Telugu speaking states Andhra Pradesh and Telangana, Kamma community is a topic of discussion on any given day both domestically and globally. Scholars from global major universities opting ‘Kammas’ as their research topic shows how our community is generating interest in various societies. Now the question is why? Every article or every community meeting or every garden party has this kind of analysis. Though we are small, percentage wise or in absolute numbers, our progenitors have gifted us a natural leadership on society, which the subsequent generations are carrying forward with their hard work and efforts. It is not a new discovery and an age-old fact that every field ranging from pristine occupation agriculture to the latest evolving technologies have Kamas at prominent positions. Say it movies, business, trade, commerce, irrigation, culture, sports, arts, literature, journalism, research and invention, medicine, and every other field we find our Kammas at principal places.
On Jan 21st, 2008 eminent newspaper ‘The Hindu’ published an article “French love for Indian soil”, which briefed about a polyglot (one well versed with multiple languages) by name DalelBenbabaali a national of France and a research scholar in Social Geography and Anthropology. The article mentioned about the project that she was conducting in Krishna District and Hyderabad on a particular social group and several dimensions encompassing that group’s history, anthropology, and ethnography as a part of her PhD thesis but didn’t detail on which caste she was pursuing her study. What enticed her to take up that particular subject and which community was the subject of her research wasn’t mentioned in the news.
Historically many castes in India have established associations on behalf of their castes and have been functioning in various dimensions. Telugu speaking areas (Andhra Pradesh, Telangana, some areas of Karnataka, Maharashtra, and Tamilnadu et al) are no exception and we can see several associations operating as well-being and development associations on behalf of their respective castes. Yet, the role of caste associations, which some anthropologists and sociologists call as “agents of modernism functioning as democratic pressure groups”, has always been a focus of an academic and hypothetical discussion rather a study serving specific objectives. Many caste associations apart from working for the welfare of their own castes are also focusing on generic progress of society. Most of them are realizing that any service activity conducted should include other communities at least to a limited extent.