Or as we are repeatedly reminded she belongs to the third generation of a Christian Dalit family who grew up in a remote region of Andhra, as it was known in the pre-partition era where she begins her story.

They were discriminated on three counts. They were Dalits belonging to the Mala caste, forced to live outside the village proper, but within its perimeter by virtue of being educated. They were converts, but one whose family having turned to the Communist theocracy, did not go to church. They were poor.

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Gidla points out that there is still considerable discrimination against untouchables. Certain laws intended to free them from their traditional roles have backfired to some extent. A new rule turning them into wage-earners who are free to offer their services to anyone they choose has resulted in angry responses from the landlord class. These have included burning villages to the ground and murdering groups of people, often in grotesque ways intended to send a message. Then there is the technique of social boycott, which in some ways, Gidla says, is the worst. No one will buy anything from the untouchables, sell anything to them, or interact with them. They are totally ostracized.

Ma Barker and sons Mad Max, Machinegun Nonong and Pretty Boy Fredo want to be the number one criminal family in the land. They think this is going to be their ticket to fame and fortune. But plans go awry when Pretty Boy falls in love with Sheila, a pretty young lounge singer/owner. It turns out that she is the grandaughter of Don Vito , the family's main competitor. Don Vito learns of the relationship and decides to hit two birds with one stone. He sets up Ma Barker and her sons as the fall guys of their criminal operations hoping Pretty Boy will voluntarily leave his precious grandchild alone. But Pretty Boy learns of the plot against his family. His only hope is to convince Shiela of her grandfather's evil ways and help her get him arrested.

In the caste system of India, the family you're born into can determine a lot - where you live, who you marry, the jobs you'll have. Sujatha Gidla was born in untouchable - the lowest caste in Indian society.

SUJATHA GIDLA: The untouchables, whose special role, whose hereditary duty is to labor in the fields of others, to do other work that Hindu society considers filthy, are not allowed to live in the village at all. They are not allowed to enter temples, not allowed to come near sources of drinking water used by the other castes, not allowed to eat sitting next to a caste Hindu or to use the same utensils.

SMITH: In her new book. "Ants Among Elephants: An Untouchable Family And The Making Of Modern India," Gidla takes us through four generations of her family. Many of them were educated, but the untouchable label always followed their lives. And that was despite the fact they worked as teachers, poets, revolutionaries. And Gidla herself graduated from one of the top engineering schools in India and worked in banking in New York City. Gidla has since changed careers and works for the New York City subway. Still, she says she could never escape her caste, even in America. She says when she meets a fellow Indian, it's often one of the first questions they ask.

SMITH: India's caste system is more than 3,000 years old. It's one of the oldest social hierarchies in the world. The system was officially banned in 1950. It's illegal to discriminate based on caste, but Gidla says the caste system is still very real. As a young girl, nobody told her she was untouchable, but she says she felt it.

GIDLA: For some reason, untouchables, they instinctively know that their situation and the situation of blacks in America is very similar, blacks probably because they don't know about untouchability. But we do know about racism because we watch American news and read American news, so we instinctively relate to black people in America. But I have to think about it. Why do we identify with them? I think it's because both are dependent on their birth status. Caste is hereditary. I am the same cast as my forefathers.

And in a way, racism is a caste system in the sense that there is this one drop rule that however light skin you are, you're still considered black. And so the kind of discrimination they are subjected to has similar kind of things. For example, a black man, if he married or fell in love with a white woman, it was a very dangerous situation in the South in Jim Crow. Only recently, a upper-caste girl fell in love with this untouchable boy. The boy was tortured and killed.

GIDLA: When I'm not interacting with Indians, yes, I feel completely liberated. But once you meet an Indian person, even in America, the caste comes into picture immediately. People who are here, who went to school here and came as professionals, if we go to parties in their homes, they won't ask you what caste you are. But if their parents or their grandparents are there, they will simply accost you and demand to know your caste. It was only in 2005 I was able to say, I am an untouchable to somebody who asked me that question.

GIDLA: I was always drawn to things that are supposed to be only men's territory. All the girls who were studying medicine are trying to get into medical school. I wanted to be an engineer. And then when I came here, I was riding subway. I saw a female driver. I wanted to be like that. Also, railways was one of the venues through which untouchables escape their caste occupation.

When the British were laying railroads, it was a very hard job because they were clearing forests. And there were animals that could attack you and snakes. And only untouchables came forward to do that stuff because their condition was so bad that this is an escape for them. And in my grandfather's generation, there were track workers and people who clean the trains and stations. So I kind of felt like, you know, it's my family. This is in my blood.

Ants Among Elephants is a story of how people, however poor and marginalised, can and do fight back. The book takes the reader through a complex history of mass and individual opposition to poverty and injustice. It is an era in which politics are writ large, one that delivered independence to India but one that sold short the untouchable community.

Satyam became an important member of the Communist Party, sacrificing everything, including a normal life and his family, to take up the struggle for justice for the poor. He carried on this political work to the end of his life when he could hardly walk and his supporters had to carry him on their backs through the jungle.

Ants Among Elephants: An Untouchable Family and the Making of Modern India is a book by Sujatha Gidla on how India's untouchables (Dalits) struggle to overcome poverty and social ostracism due to the rigid caste system. The book deals with the humiliation and caste-based discrimination which Dalits face in India.[1][2][3][4][5]The book also looks at the various levels of oppression faced due to caste, gender, and familial norms. Writing in The New York Review of Books, Pankaj Mishra says that the book "significantly enriches the new Dalit literature in English" and that the book is a "devastating critique" of India's independence leaders and the caste politics of the Naxalite movement in India.[6]

For Manjula the struggle was against something almost hydra-headed. She faced not only the punishing impositions of caste, but also strictures of religion and family. Her inclination to befriend the higher kamma and kapu girls, for instance, made her caste peers turn against her. And when her beloved older brother went underground, was tormented by her inability to secure a permanent job as a teacher.

Gifts from people like you provided an irrigation system for Sheela's community, along with training on how to grow more vegetables. Now her crops are successful. She can feed her family year round. She even grows enough crops to sell and pay her children's school fees! And now her husband no longer has to migrate - he can stay home and help on the farm.

Born into a low-caste Dalit [untouchable] family, [Kalphana Saroj] was bullied at school, forced into marriage at the age of 12, fought social pressures to leave her husband, before she tried to take her own life. be457b7860

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