Anglo-Indian People - History

History

The first use of the term was to describe all British people living in India. This is the definition contained in the Indian Constitution. However in popular usage the term changed to describe Anglo-Indians as people who were of mixed blood descending from the British on the male side and women from the Indian side. People of mixed British and Indian descent were previously referred to as 'Eurasians' but are now more commonly referred to as 'Anglo-Indians'.

During the British East India Company's rule in India in the late 18th and early 19th centuries, it was initially fairly common for British officers and soldiers to take local Indian wives and have Eurasian children, due to a lack of British women in India at the time. By the mid-19th century, there were around 40,000 British soldiers, but less than 2,000 British officials present in India. As British women began arriving in British India in large numbers around the early to mid-19th century, mostly as family members of British officers and soldiers, intermarriage became increasingly uncommon among the British in India and was later despised after the events of the Indian Rebellion of 1857, after which several anti-miscegenation laws were implemented. As a result, Eurasians were neglected by both the British and Indian populations in India.

Over generations, Anglo-Indians intermarried with other Anglo-Indians to form a community that developed a culture of its own. Anglo-Indian cuisine, dress, speech and religion all served to further segregate Anglo-Indians from the native population. They established a school system focused on the English language and culture and formed social clubs and associations to run functions like their regular dances on occasions like Christmas and Easter.

Over time Anglo-Indians were specifically recruited into the Customs and Excise, Post and Telegraphs, Forestry Department, The Railways and teaching professions - but they were employed in many other fields as well. A number of factors fostered a strong sense of community among Anglo-Indians. Their English language school system, their Anglo-centric culture, and their Christian beliefs in particular helped bind them together.

Originally, under Regulation VIII of 1813, they were excluded from the British legal system and in Bengal became subject to the rule of Mohammedan law outside Calcutta - and yet found themselves without any caste or status amongst those who were to judge them. In 1821, a pamphlet entitled "Thoughts on how to better the condition of Indo-Britons" by a "Practical Reformer," was written to promote the removal of prejudices existing in the minds of young Eurasians against engaging in trades. This was followed up by another pamphlet, entitled "An Appeal on behalf of Indo-Britons." Prominent Eurasians in Calcutta formed the "East Indian Committee" with a view to send a petition to the British Parliament for the redress of their grievances. Mr. John William Ricketts, the first noble pioneer in the Eurasian cause, volunteered to proceed to England. His mission was successful, and on his return to India, by way of Madras, he received quite an ovation from his countrymen in that presidency; and was afterwards warmly welcomed in Calcutta, where a report of his mission was read at a public meeting held in the Calcutta Town Hall. In April 1834, in obedience to an Act of Parliament passed in August 1833, the Indian Government was forced to grant government jobs to Anglo-Indians.

During the independence movement, many Anglo-Indians identified (or were assumed to identify) with British rule, and, therefore, incurred the distrust and hostility of Indian nationalists. Their position at independence was difficult. They felt a loyalty to a British "home" that most had never seen and where they would gain little social acceptance. (Bhowani Junction touches on the identity crisis faced by the Anglo-Indian community during the independence struggle.) They felt insecure in an India that put a premium on participation in the independence movement as a prerequisite for important government positions.

Most Anglo-Indians left the country in 1947, hoping to make a new life in the United Kingdom or elsewhere in the Commonwealth of Nations, such as Australia or Canada. The exodus continued through the 1950s and 1960s and by the late 1990s most had left with many of the remaining Anglo-Indians still aspiring to leave.

Like the Parsi community, the Anglo-Indians are essentially urban dwellers. Unlike the Parsis, the mass migrations saw more of the better educated and financially secure Anglo-Indians depart for other Commonwealth nations.

There has been a resurgence in celebrating Anglo-Indian culture in the 21st Century, in the form of International Anglo-Indian Reunions and in publishing books on Anglo-Indians. There have been seven reunions with the latest being held in August 2007 in Toronto. Books on Anglo-Indians recently published include Anglo-Indians - Vanishing Remnants of a Bygone Era published (2002), Haunting India published (2003), Voices on the Verandah published (2004), The Way We Were - Anglo-Indian Chronicles published (2006) and The Way We Are - An Anglo-Indian Mosaic published (2008). "The Leopard's Call: An Anglo-Indian Love Story" by Reginald Shires, published 2005, tells of the life of two teachers at the small Bengali town of Falakata, down from Bhutan; "At the Age for Love: A Novel of Bangalore during World War II" by Reginald N. Shires, published 2006, is a story of Anglo-Indian life during the war. In the Shadow of Crows by David Charles Manners, published by both Reportage Press (London, 2009) and Signal Books (Oxford, 2011), is the critically acclaimed true account of a young Englishman's unexpected discovery of his Anglo-Indian relations in the Darjeeling district.