Justice J B Koshy, retired Chief Justice of the Patna High Court, headed a three-member commission to study issues faced by the Christian community in Kerala.
The 357-page report, which underscores the need to guarantee minority benefits to Christians proportionate to their share of the population, was approved by the state government on February 26, 2026.
In a conversation with TNIE, Justice Koshy outlines the key findings on what ails the minority community and says that it is time to change the perception that the label of “minority” applies only to Muslim community.
Excerpts:
What was the mandate of the commission? What challenges did you face?
The commission was constituted following representations from groups such as the Syro-Malabar Church and the Latin Church which argued that minority benefits were disproportionately going to the Muslim community while many Christian groups remained economically weak. We were asked to examine whether Christians face social, educational, or financial disadvantages, assess possible discrimination vis-a-vis other minorities, and study issues affecting regions like the high ranges, Kuttanad, and coastal areas. We received over four lakh memorandums, which itself was a major challenge, reflecting the scale and diversity of concerns.
What were your key findings on discrimination?
When we began, discrimination in minority benefits was a central issue. However, a High Court order directing that such benefits be distributed proportionately based on population addressed this concern, making our job easier. We also examined structural issues within the Kerala State Minorities Commission which was skewed in favour of the Muslim community. These concerns were conveyed to the government which has assured corrective steps.
What other issues did the commission identify?
Access to minority-focused training centres for competitive exams is uneven. While several centres were set up in Malappuram, only one was allotted to Kottayam, and even that was located in Erattupetta, an area with a significant Muslim population. The centre was located adjacent to a madrasa, discouraging participation from students belonging to other communities. We recommended establishing such centres in regions where backward Christian communities reside.
Does the report conclude that Christians face discrimination?
Yes, certainly. There is evidence of disparity, though the High Court’s directive on proportional distribution has mitigated some concerns. The report also notes that while sections of the Muslim community have advanced through education and migration, groups such as Latin Catholics and converted Christians remain economically vulnerable.
Do you think migration has significantly impacted the Christian community?
Yes. A large number of young people are moving abroad, which has reduced their presence in local communities and churches. At the same time, migration has improved employment prospects and living standards, with many supporting their ageing parents through remittances.
What’s your view on allegations of corruption in teacher appointments and the demand to bring them under the Public Service Commission (PSC)?
There are concerns about corruption everywhere, including allegations against the PSC. Educational managements, particularly Church-run institutions, have invested heavily in infrastructure and argue they should retain appointment rights. Many of these institutions function with relatively greater accountability compared to privately run ones.
But is it justified to appoint teachers after accepting money?
Managements require funds to maintain and develop infrastructure, as government support is limited. While principles are important, practical realities also need to be considered as much of the money is reinvested into institutions.
What about Anglo-Indian reservation?
Reservation for Anglo-Indians declined after they were grouped with Latin Catholics without increasing the quota. Many in the community are economically weak and we have recommended adequate reservation.
There have been cases where individuals claim benefits without formally converting through baptism. Did you observe this?
Yes. Courts too have examined such cases. Belief alone does not constitute conversion. At one time, Christian institutions played a major role in imparting education in the state. Many schools functioned within church compounds. Even Sree Narayana Guru and Ayyankali encouraged members of their communities to join these institutions for education. Former President K R Narayanan was able to pursue his education because he received free education at CMS College in Kottayam. These institutions were not established for conversion, but to spread knowledge.
Are there issues faced by Christian educational institutions in comparison with others?
Yes, there are complaints about delays or denial of approvals for new colleges and job-oriented courses, particularly by universities like Mahatma Gandhi University. This affects student enrolment and institutional viability.
Do Muslims corner a larger share of minority benefits?
Muslims have stronger bargaining power and numerical strength, making it difficult for governments to ignore their demands. Christians, divided across denominations, lack similar unity, which weakens their ability to assert claims collectively.
What are the major concerns in coastal and other regions?
Displacement is a key issue, with compensation often inadequate for resettlement. Many lack proper land titles, affecting their ability to build or access services. In places like Kuttanad, even long-standing institutions lack land titles, and we have recommended their regularisation.
The report mentions that children in Muslim-run Yatheem Khanas receive scholarships and recommends similar support for children in Christian orphanages...
There have been complaints that scholarships similar to those given to children in Yatheem Khanas are not available to children in Christian orphanages. In some places, there are also complaints that ration supplies are not provided proportionately based on the number of inmates. There are also complaints regarding orphanages run by some Muslim organisations, where outsiders are not allowed to conduct inspections. People from other communities are reportedly not permitted to visit or examine such institutions. However, this is not the case with Christian orphanages, which are generally open to inspection.
Similarly, there are allegations that minority scholarships were announced only through Mahal Committees and not via gazette notifications. What’s your response?
That issue did exist earlier. Information regarding application procedures and deadlines was not properly publicised, but that has now improved. However, following our intervention, the government has now begun publishing such announcements through official gazette notifications.
The report also talks about differences in qualifying marks for teachers across categories. What’s the recommendation in this regard?
In examinations such as the SET (state eligibility test for lecturers in government colleges and universities), qualifying marks vary across categories. For instance, SC/ST candidates may qualify with 40% marks while OBC candidates require a different percentage. When reservation exists in recruitment and additional relaxations are also provided in qualifying examinations, others may feel excluded. Therefore, the recommendation is that qualifying marks for such examinations should be uniform for all. Reservation can continue in job appointments, but extending it to qualifying marks may affect quality and make it difficult to maintain high standards among teachers.
Recently, the government recognised Pentecostals as Christians. How beneficial is this decision?
This is not a very recent decision. A notification recognising Pentecostals as Christians was issued in 2021.
The report states that some government schools with more than 50% Muslim students were named ‘Government Muslim Schools’...
Yes, this was mentioned in the report. There are several such schools, especially in Malappuram. But a government school is a government school — period. There is no such thing as a ‘Muslim school’ per se, as students from Hindu and Christian communities also study there. The government has now issued an order rectifying this oversight and has said it will not happen again. This is appropriate as during the month of Ramzan these schools often follow different timings and holidays. We have not interfered with such arrangements. However, the issue of naming was taken up with the government and a decision has now been made.
Have you noticed an increase in religiosity in society?
Well, in Malappuram, many schools have around 80% Muslim students. It is, after all, a Muslim-dominated region. Earlier, it was difficult to distinguish a Muslim student from others. But that has changed with what some describe as an increase in religious assertion. Today, even young boys wear caps to class. Others, too, have followed suit — Hindus now wear a tilak on their forehead, signifying their religion, and Christians display cross chains more visibly. Such exhibitionism has increased significantly. But one must ask: isn’t it better if personal faith is kept private?
Among Christians, there is growing concern about ‘love jihad’…
Yes, there is some basis to these concerns. Even during my time in the court, I dealt with several cases involving girls from Christian families who were allegedly lured into converting to Islam by Muslim men. These often began as habeas corpus petitions. As the cases progressed, it would emerge that the women had converted to Islam and even changed their names.
Is this a coordinated effort by certain radical groups? What was your impression during your time in the judiciary?
It is difficult to say. There are rumours that certain groups may be funnelling money to facilitate such activities. However, the truth is not clear. Without concrete evidence, I cannot elaborate further.
Your report touches on the need for a community quota in aided institutions. Is there really a need for that, besides the management quota?
There have been some such demands. When a particular community runs an institution, there are calls to reserve a portion of seats for members of that community. The primary demand in this regard has come from sections of the Christian community. We have not made any specific recommendations on this issue but have brought the demand to the government’s attention.
There is also a mention that films criticising Christian practices should not be allowed. Christian community is usually seen as more liberal and progressive when compared to other minority communities. Does it need to be rigid like others?
In the past, especially in Hindi films, criminals were often shown wearing rosaries, which could create misconceptions about Christians. Similarly, terror incidents elsewhere can lead to generalisations about Muslims. Every community has individuals with extreme views, though it may appear more visible in some cases due to misinterpretations of religious teachings. God is the creator of all, not just of Christians, Muslims, or Jews. One becomes part of a religion by birth, not by choice. The philosophy of Sree Narayana Guru—that one should be a good human being regardless of belief—is something I deeply admire.
In politics, Christians appear divided, unlike the Muslim community which has the Indian Union Muslim League to represent it. Christians are divided among different political parties...
Many Christians do not align with Kerala Congress politics. A majority are part of the Congress, from which the Kerala Congress itself originated. Earlier, there was a strong anti-communist sentiment among Christians, but that has weakened over time.
Has the Christian community lost its due rights because of this lack of unity?
To some extent, yes. Division has weakened collective strength, and the community’s population growth is also declining. In places like Pathanamthitta, many families have only one child. There is also a growing trend among the younger generation to avoid marriage and parenthood.
Your report remained without being acted upon for some time after submission. What’s your response?
I do not wish to comment on that.
How has the government responded?
There is no exact data available. However, I understand that a significant number of the recommendations have been implemented.
What are some of the important directions implemented?
I do not have precise data. I learn about these developments mainly through newspapers... for instance, the implementation of certain recommendations by bishops and improved advertisement of scholarships.
Which recommendation will be the most difficult for the government to implement?
Financially demanding measures are the most difficult. For example, cleaning rivers in Kuttanad would be very expensive. Even if such projects are undertaken, they often attract criticism and allegations from the opposition. There are also issues related to granting land titles (pattayams), even to people who have occupied land for many years. In some cases, even houses built by the government for tsunami victims have not been issued pattayams.
Has the Commission addressed concerns beyond the Christian community ?
Yes. Issues in high-range areas, coastal regions, and Kuttanad cut across communities. Farmers highlighted increasing wild animal attacks and we proposed scientific population management measures. In Kuttanad, environmental degradation and flooding due to clogged waterways were major concerns, and we recommended dredging and restoration. I don’t believe that all concessions should be reserved only for Christians (laughs out).
TNIE team: Cithara Paul, Rajesh Abraham, Rajesh Ravi, Manoj Viswanathan, P Ramdas, Anu Kuruvilla, Harikrishna B T P Sooraj (photos) Pranav V P (video)