When Priscilla Comer is not spinning webs and threading fantasis, she is busy being wife, mother and homemaker. Her success in the world of theatre especially Kiss of a Spider Woman has proved once again that a woman can juggle both career and family and enjoy the best of both worlds.

Brimming with joy. Priscilla is full of looking foward to learning something new every day. "You see, by the age of 30, you know how to do several things and you get better and better," she says when we meet her, svelte and sparking, sitting on the edge of her chair, almost as if she is poised for flight. She is willing to accommodate a lot more than she can fit into one day. It is a wonderful age to be. "Priscilla married Robin Corner, a renowned jockey whom she met through friends, at the age of 17. "It is strange, she remembers." I met him on February 21, six months later we went out for the first time and six months after that we got married."

Of Irish and Indian descent. Priscilla got into theatre right from her school days in Calcutta. Every few months, plays would be organised and she would be pushed into acting.

By the time she got married, she had acted in several plays. Later Robin had to move to Bangalore and she found herself in a city which loves theatre as much as she does. Her children arrived in quick succession and for some time, theatre took a back seat as she plunged headlong into motherhood. "I laid off for over five years" she remembers. "Then I was asked to do a small role in the play. The Hollow. That was the beginning. I went on to do over 14 plays which included some I really enjoyed. Like How the Other Half Lives, Educating Rita, a Day in Hollywood and Night in Ukraine. Catch Me if you can I have done a lot of music shows as well. I write the lyric and put it to music." Her big break came when Feroze Khan spotted her and asked her to sing for his movie. "I sent him a demo tape with two songs for his film Prem Aangan. I find, I can emote through music and that is what I love." With her kids grown up now, Priscilla has plenty of time to spend on her career. Between singing and theatre, she has now got into modelling which she does not take too seriously as a career.

"Modelling has its own charm," she says. "I don't like just dolling up and looking pretty. I did a shoot for Wearhouse where my daughter and I go into a shop and I come out looking exactly like her and she is very annoyed. That was a true situation and I enjoyed that shoot." Priscilla has made forays into films as well. She acted in a film called Outhouse in English and a French film called Realisation. "I feel I have been presented in a western way and that gives people the impression that I am western," she says. "But I have also worked in an Indian TV serial. South Parade as Tanuja's daughter-in-law." About the future, she has no farfetched dreams. "I'll take each day as it comes," she says with a flash of the smile that steals its way into hearts. "I always love to live for the present."
by Asha Chowdhury
Courtesy: Asian Age

The Book Everyone Is Talking About
Esther Mary Lyons "Unwanted"

My story is an unusual one because I was brought up by my Indian mother. But I was accepted as a member of the Anglo-Indian Association in Allahabad, on the grounds that my father, who had deserted us when I was just three and half years old, was an Anglo- Saxon. So I grew up as an Anglo-Indian. I have described in my book how I desocvered who my father was and how I searched him out in the USA and found my identity. But I have described a lot about lthe Anglo-Indians and their culture in which I was brought up.

At the moment I am writing another book about a love affair between an Anglo-Indian woman and an Australian professor of Philosophy. I am trying to bring out the problems of immigration, differences to the foreigner. There are a lot of issues that I want to bring out in my next novel, which would be a fiction.

AN EXTRACT

From the much spoken about book "UNWANTED" Most of the guards at the railway colony were Anglo-Indians, who lived along strict British Lines, and since we were now living at Uncle Dick's house, we also learnt to live in a Westem style. We ate European meals, mild curry, rice and red lentil soup, sitting at the table and using a knife and fork. We had to be on the best behaviour during meals. Uncle Dick always sat at the head of the table on one side, and Aunt sat opposite, and the four of us on either side. We always said Grace before the meal. Everyday we attended Church, and after the service, while Uncle and Aunt chatted with other families from the colony, we stood still and waited for them in silence. The servants and shopkeepers called us 'Baby or Missy Sahib', and they called Aunt 'Memsahib', and Uncle 'Sahib', as they did the British family members in Chunar. I felt happy to be called a "Missy Sahib".

REVIEW

In 1996, a U.S. court ruled in favour of Lyons' children, Esther and Violet, so that they could try to recover some of the wealth their father had bequeathed to charities. "This is a remarkable book its author, Esther Lyons tells the dramatic story of her tireless search for her father afler his departure from India and, in the course of it, her seemingly insuperable obstacles posed by the conficting background of Anglo-Indian and Hindu culture, as well as the sombre presence of the Catholic Church."

Dr. W. A. Suchting,

Professor of Philosophy (retired)
University of Sydney.

Darryl Earle (Canada) spoke at a symposium May 15, 1994 on Issues he believes affects the future of Anglo-Indians PART III

Then there is the question of how we might retain our individuality as Anglo- Indian and yet integrate into, contribute to and immerse ourselves nationally both in India and abroad ? I think this effects all of us but more than anyone affects our youth.

Our AI schools in India were cautioned by Archbishop Henry D'Souza of Calcutta to educate for national integration (The Herald, Aug. 17/'93), to open their doors to the weaker sections of society, to teach not tolerance for, but true acceptance of people in spite of their differences. Thus we too abroad must continue to retain our identity and yet remain mainstream wherever we are, and I think Anglo-Indians for the most part do that splendidly. By acknowledging that we are both Anglo-Indian and Indian (and Canadian or Australian depending on where we live) we will continue to win respect abroad and in India.

The next question I pose is ... How might we be able to help to uplift the plight of a large part of the remaining Anglo-Indian community in India?

If we cannot help our community, who will?

Some suggestions are:

1. Continuation of funding charitable organisations and Individuals who help the community. Let us canvass to increase this support.

2 Involvement with our Association In India.

3. Assistance wlth education through Scholarships (and not just through our Frank Anthony Schools). I believe that education of our youth is the key to their success and the future success of the community.

4. Subscription to the Anglo-Indian Review and Anglo-Indian, the Newsletter.

5. AI's in Canada (their History and accomplishments, integration and present contribution) must be made known to the Canadian people, perhaps to also assist with AI emigration to Canada from India.

6. At the end we must pray for the community left behind and for those equally deserving as we are to be able to emigrate abroad.

In India measures, some of them controversial it seems, have been taken to help the community. Anglo-Indians Opt For Backward Classification (from the Herald, May 7, 1993) was made by the Anglo-Indian Association of South India, unanimously supported and presented to the Chief Minister in Madras. According to Article 16 (Section 4) of the Constitution this would provide all Anglo-Indians with state concessions and aid as had been the case in Kerala for the past forty years. Both Frank Anthony and Prime Minister Indira Gandhi had opposed Backward Classification for Anglo-Indians especially in a caste-oriented society where it was perceived as degrading for the community. Rather Anthony had wanted to invoke Article 46 to ensure support for the weaker sections of the community. Whatever happens then, the community might need to be helped in order to help themselves. Also if statewise only, Backward Classification could result in an economic imbalance in the prospenty of the community across India.

Recently, however, the Prime Minister sanctioned a 5 Crore Welfare Project for Anglo-Indians, though I cannot be certain whether applied to Andhra Pradesh or to the whole of India.

(Concluding next month )

Article 16 (4) Needs A Closer Look By the Late George Wilson de Roze.

The issue of reservations under Article 16(4) of the Constitution is of immediate concern to sections of the Anglo-Indian community. When India got Independence, the existing reservations for Anglo-Indians in the railways, customs, posts and telegraph departments of the Govemrnent of India were an eyesore to politicians, because of the high visibility of Anglo- Indians in these departments and the fact that especially in the railways, the community had been segregated, by deliberate policy of the military back-room boys in the British administration, in "European" enclaves, and compelled to act as a militia in times of insurrection.

It may not be remembered, but one of the final gestures of the late Frank Anthony towards reconciliation with national interests was to call upon all Anglo-Indians in the railways to resign from the IDF, to which they responded en masse. The total number of such reservations did not, I understand, exceed about 20,000 posts, in the whole of India.

When the Constitution was framed. Article 336 provided that the then existing quotas would be reduced by ten per cent every two years, and completely cease at the end of ten years. The Constitution (Eighth Amendment) Act 1959 did not extend the ten years period, and the reservations lapsed completely.

Looked at in purely human terms, the purported protection given to the community in that ten-year period was merely an illusion. There were two elements present in the pre-independence reservations for Anglo-Indians; first, the number of posts reserved; second, concessional entry as regards minimum qualifications. One can visualise an Anglo-Indian railway guard or driver, loco foreman or pemmanent way inspector, at that time with possibly four or five children in various age groups, situated in isolated railway hamlets, far from the few industrial or commercial centres we then had having to consider whether any of his children stood any chance whatsoever, on the close of the year 1960, to gain entry into the same service, particularly, when concessions to qualifications were withdrawn.

The projected phasing out of Anglo-Indian reservations, in the fond hope that we were heading into an era of equality and fair opportunity for all, was on the face of it unreasonable, and subsequent events have proved so. This must have been the main cause of the second wave of emigration of the community from India between 1959 and 1963.

The community was also eliminated from services in the states-in the police, in the courts as shorthand writers and so on, and the Govemment printing presses. In the last 34 years most Anglo-Indians have forgotten what were the traditional occupations of their ancestors, and a large proportion of the community has been forced into the teaching profession. At the upper levels some get into management of sales, and women as stenographers or secretaries, but the lack of sufficient respectable employment for men, such as government posts provide, has created an economic imbalance between males and females in the community.

The recent upsurges regarding OBCs and minorities and Constitutional problems arising from pragmatic assessments of the ground situation by State Governments in Tamil Nadu, and Kamataka underscores the fact that our revered founding fathers were carried away by theoretical idealism that had no relation to the problem of a fair and just administration of a country with such heterogenous groups of communities. Or if, as I think, they did originally intend to reserve to the state power to deal with the problems of the various communities, they allowed themselves to be misled and placed in the trap situation which Article 16(4) presents today.

Dear Melvyn,

Would you please print the following request for information in your newsletter?

THE BRITISH ANCESTORS
IN INDIA SOCIETY

This is a request for information to anyone who had ancestors in India during the British occupation of India and Southern Asia.

The British Ancestors in India Society is a family history society for people with ancestors in india, Burma, Nepal, Ceylon, Afghanistan and other areas of Southern Asia during the Bntish occupation of that area. The Society welcomes people not only with British Ancestors in the East India Company, but also those with ancestors who were in the British and Indian Armed Forces, Anglo- Indians, Indians and other inter-ested groups as long as they have some connection or association with Bntain, India and Southem Asia. The time period roughly spans from the 1600s to the present time.

The Society's aim is to try and locate and index as many "ancestors" as possible including Soldiers, Regiments (both Native H.E.I. Co and British and Indian Army regiments that served in India, Ships, Railway employees, Civil Service employees and the European civilian population. The Society and its UK members are currently locating and recording tombstone inscriptions of individuals who were at some time in India but are buried in the UK. We will be extending this project to the other 11 countries where we currently have members. The Society has a database of our members ancestors names and other details, and we also have an extensive archive index.

The Society would like to uncover as much information as we can about the British in India to get an overall view of that period and at the same time attempt to locate as many individuals and their ancestors from all around the world who at some time were in India. If anyone is interested they can send Copies of their family trees to our Archivist, Mr Alan Hardcastle or if you have any kind of documentation, photographs, letters or any other information relating to the British penod in India then we would like to hear from you. Please send any archive material that Can be copied and donated to the society to:

Mr. Alan Hardcastle
9 Clay Avenue, Mitcham
SURREY CR4 1BS ENGLAND U.K.

If anyone would like to join the British Ancestors in india Society they can do so by Contacting:

Mr. Paul Rowland
2 South Farm Avenue, Harthill
SHEFFIELD S31 8WY ENGLAND U.K.

Members are entitled to our quarterly magazine - "The Indiaman" which is full of interesting articles members letters, requests for help tips from researches, articles about the British in India and much more. Thank you for your consideration.

Sincerely,

BERT PAYNE President.

Post-Reunion IV Buttons A-I Heroes Featured
Now Available

A set of two colourFul buttons are now available, one on James Skinner and the other on Sir Henry Gidney.

The buttons have been created by Melvyn Brown to raise funds for the Anglo-Indian Newsletter. These buttons with the pictures of our heroes make a Collectors piece. Only a limited number have been made.

In India the set Is Rs. 50 (inclusive of postage) and Rs. 40 In person at 3 Elliot Road, Calcutta. For those abroad U.S. $4 / 3 pounds which Includes postage, package and handling.

Address your order to Melvyn Brown, 3 Elliot Road, Calcutta 700 016, W.B. India.

BUY A SET AND HELP THE CAUSE . THANK YOU.

No More With Us Wayne Wainwright

In a tragic road accident while on his motor-cycle, Wayne Wainwright (27) was knocked down and run over. The lorry fled.

Deeply mourned by founder Melvyn Brown, and members of the Ambassadors For Jesus; also by financee Janet, Richard, Mum, Dad, Nana, Papa, aunts, uncles and cousins in India and abroad.

"A beautiful me that came to a sudden end; he died as he lived. Everyone's friend." Wayne was laid to rest at the Lower Circular Road Cemetry on Wednesday 16th July 1997. FLASH BACK
Armenians
Church Have
Endowments for
Anglo-Indians.

The Ammenians are particularly unhappy about the way their school trusts are being "handled" by the Church trustees and the official trustee of West Bengal. They point out that school property has been leased out for more than 100 years without scrutinising the fact that rent on these properties have not been paid to church funds for nearly 20 years since the initial lease agreement.

There is one very interesting fact that has recently come to light the official trustee also has control of numerous trusts and endowments for the educatlon of Anglo-Indians. One such trust Is the Sir Henry Gidney Scholarships students to appear for the ICS. Allegedly, money has not been paid after 1947 since the "ICS examination no longer exists."

Courtesy: The Asian Age

LOVE

By Andre Libenhals

God's dominating quality
Is a four-letter word:
Love
It comes from above.
I love humanity:
sisters and brothers
who, God
Created.
Treat one another
in Love:
For God,
with grub.

Edited, Published and Printed for Anglo-Indian, The Newsletter by Melwyn Brown, from 3, Elliot Road, Calcutta 700 016, West Bengal, India.