debatable because some associations do not accept others as
Anglo-Indians, although these "outgroups" clearly conform
to the definition of an Anglo-Indian.
What is at issue is not the infighting, mud-slinging and
petty jealousies between the associations, but the far more
important issue of educational justice. All Anglo-Indians
in India should have the right to know if decisions which
are made result in "inequalities of liberty" or infringe
the "principles of justice" in their own schools. (71)
In 1986, at a public meeting of Anglo-Indians in Madras,
concern was shown for the large number of Anglo-Indians who
"wallow in poverty and misery". Poor Anglo-Indians are
compelled to send their children to
... third rate English Medium Institutions or
teaching shops where the fees are lower and
the teaching is sub-standard. (72)
This had occurred because Anglo-Indian schools have become
elitist and profit oriented. Anglo-Indian children have
been forced out of the very schools which exist for them.
In addition, unemployment was linked to monolingualism in
the community because Anglo-Indians are not bilingual.
Thus, Anglo-Indians cannot get employed by the State
Government.
By 1990, there were more than thirty associations or groups
or societies which bore the name of Anglo-Indian
Association, Society, Group or Activist. All these groups
professed to look after the needs of a local community. In
all these groups, there were what can be termed, for
convenience, superordinate and subordinate individuals and
groups .
In attempts to increase their power base, some groups made
attempts to amalgamate with other groups, but these
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