Emergency Chronicles: Indira Gandhi and Democracy’s Turning Point by Gyan Prakash Princeton University Press, 439 pp., $29.95

Speaking on November 25, 1949, just as India became a democratic republic, B.R. Ambedkar, the chief architect of the Indian constitution, exhorted his countrymen to maintain “democracy not merely in form, but also in fact.” Ambedkar, born in a low, formerly untouchable Hindu caste (Dalits), had ensured a progressive character to the constitution. It promulgated universal adult franchise in an overwhelmingly illiterate population; conferred citizenship without reference to race, caste, religion, or creed; proclaimed secularism in a deeply religious country; and upheld equality in a society marked by entrenched inequalities. The constitution made Indian democracy seem another milestone on humankind’s journey to freedom and dignity.

Ambedkar, however—as Gyan Prakash writes in Emergency Chronicles, his acute analysis of the sudden collapse of democracy in India in the mid-1970s—was “convinced that Indian society lacked democratic values.” India’s new ruling elite “had not broken from the hold of the privileged landed classes and upper castes.” Inheriting power from the country’s departing British rulers in 1947, they presided over a “passive” revolution from above rather than a radical socioeconomic transformation from below. This is why Ambedkar felt that in a society riven by caste and class, where neither equality nor fraternity was established as a principle, “political democracy” urgently needed to be supplemented by broad social transformations—the end, for instance, of cruel discrimination against low-caste Hindus.

A socialist by conviction, Ambedkar had plenty of reason to be worried in 1949 about some dangerous “contradictions” in his project of emancipation. As he explained:

In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognising the principle of one man one vote and one vote one value. In our social and economic life, we shall, by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible moment or else those who suffer from inequality will blow up the structure of political democracy.

The calamitous explosion Ambedkar feared finally occurred in India in 2014, with the election of Narendra Modi, a Hindu supremacist, as India’s prime minister, ending decades of government by political parties that at least paid lip service to secularism. Modi is a lifelong member of the Rashtriya Swayamsevak Sangh (RSS), a far-right organization founded by upper-caste Hindus and inspired by European fascists, which was briefly banned in India in 1948 after one of its former members assassinated Mohandas “Mahatma” Gandhi for allegedly…