Dr. B. R. Ambedkar by his hard work and erudition became an authority on almost all the major Constitutions in the world, in his time. He has been justly hailed as the architect of the Indian Constitution, which is considered as one of the best. This book

"How did the founders of the most populous democratic nation in the world meet the problem of establishing a democracy after the departure of foreign rule? The justification for British imperial rule had stressed the impossibility of Indian self-government. At the heart of India's founding moment, in which constitution-making and democratization occurred simultaneously, lay the question of how to implement democracy in an environment regarded as unqualified for its existence. India's founders met this challenge in direct terms-the people, they acknowledged, had to be educated to create democratic citizens. But the path to education lay not in being ruled by a superior class of men but rather in the very creation of a self-sustaining politics. Universal suffrage was instituted amidst poverty, illiteracy, social heterogeneity, and centuries of tradition. Under the guidance of B. R. Ambedkar, Indian lawmakers crafted a constitutional system that could respond to the problem of democratization under the most inhospitable of conditions. On January 26, 1950, the Indian constitution-the longest in the world-came into effect. More than half of the world's constitutions have been written in the past three decades. Unlike the constitutional revolutions of the late-eighteenth century, these contemporary revolutions have occurred in countries that are characterized by low levels of economic growth and education; are divided by race, religion, and ethnicity; and have democratized at once, rather than gradually. The Indian founding is a natural reference point for such constitutional moments-when democracy, constitutionalism, and modernity occur simultaneously"--

“What the Communist Manifesto is to the capitalist world, Annihilation of Caste is to India.” —Anand Teltumbde, author of The Persistence of Caste The classic work of Indian Dalit politics, reframed with an extensive introduction by Arundathi Roy B.R. Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried. Arundhati Roy introduces this extensively annotated edition of Annihilation of Caste in “The Doctor and the Saint,” examining the persistence of caste in modern India, and how the conflict between Ambedkar and Gandhi continues to resonate. Roy takes us to the beginning of Gandhi’s political career in South Africa, where his views on race, caste and imperialism were shaped. She tracks Ambedkar’s emergence as a major political figure in the national movement, and shows how his scholarship and intelligence illuminated a political struggle beset by sectarianism and obscurantism. Roy breathes new life into Ambedkar’s anti-caste utopia, and says that without a Dalit revolution, India will continue to be hobbled by systemic inequality.

B.R. Ambedkar, the architect of India's constitution, and M.K. Gandhi, the Indian nationalist, two figures whose thought and legacies have most strongly shaped the contours of Indian democracy, are typically considered antagonists who held irreconcilable views on empire, politics, and society. As such, they are rarely studied together. This book reassesses their complex relationship, focusing on their shared commitment to equality and justice, which for them was inseparable from anticolonial struggles for sovereignty. Both men inherited the concept of equality from Western humanism, but their ideas mark a radical turn in humanist conceptions of politics. This study recovers the philosophical foundations of their thought in Indian and Western traditions, religious and secular alike. Attending to moments of difficulty in their conceptions of justice and their languages of nonviolence, it probes the nature of risk that radical democracy's desire for inclusion opens within modern political thought. In excavating Ambedkar and Gandhi's intellectual kinship, Radical Equality allows them to shed light on each other, even as it places them within a global constellation of moral and political visions. The story of their struggle against inequality, violence, and empire thus transcends national boundaries and unfolds within a universal history of citizenship and dissent.

Contrary to the assumption that the 1950 Constitution of India is a verbatim reproduction of the 1935 Government of India Act, the book pursues the argument that it is an outcome of ideational battle since the beginning of institutionalized British rule in India in the mid-eighteenth century.Initiated by Edmund Burke, who while impeaching the British ruler of India, Warren Hastings, strongly argued, in a rather paternalistic fashion, for the colonizers to govern India in accordance with the enlightenment values. It was a beginning which was followed as a matter of principle by thesuccessive British administrations in India. The influence gradually became so well-entrenched that Indian nationalists were voluntarily drawn to the values that the Enlightenment Philosophy had transmitted while administering India. It was evident in the ideas of the moderate extremistnationalists, which were also imbibed by Mahatma Gandhi and B.R. Ambedkar when they articulated their vision for an independent India.

In 1931 Mahatma Gandhi and Dr. B R Ambedkar met in London and clashed on the future of India's electoral system. Later in 1932 when the British announced reserved seats for dalits, Gandhi went on a fast unto death. Ambedkar saved his life by agreeing to the changed terms of representation, which changed the course of electoral system of India. The Gandhi - Ambedkar engagement was only on the electoral system and method of election by separate electorates which Muslims enjoyed till then. Till the partition of India in 1947, the draft Constitution provided reserved seats for minorities and Dalits, which Sardar Patel chose to abolish. The fate of India's electoral system shifted to Ambedkar and Sardar Patel after Gandhi's assassination in 1948. Sardar Patel tried to abolish reserved seats for Dalits also in 1948 only to be thwarted by Ambedkar. Those reserved seats continue. Based on a singular pursuit of tracing the electoral system and methods that define India-the world's largest democracy, this book is the first to document the evolution and account of electoral history of colonial and independent India. Do we know how Sardar Patel and Gandhi used electoral system to integrate India? Since the first provincial elections in 1937, do we know that double member constituencies existed till 1961, only to be abolished by Jawaharlal Nehru? Do we know that Ambedkar lost his first election in independent India because voters threw away their ballots? If we need women reserved seats, we need to know that we might have to try to double member constituencies. This book tells all. The story of electoral thoughts and ideas of Ambedkar, Gandhi and Patel and Ambedkar's struggle to get a representative electoral system appear for the first time in a book. In India only election results are predicted, analysed and compiled. The electoral method that determines India's every election comes into focus in this book. Can any political party get away without offering tickets to one minority community or Dalits? The history is the answer to the future - through this book.