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1
Hadi, Abdul. "‘Honor’ Killings in Misogynistic Society: A Feminist Perspective." Academic Journal of Interdisciplinary Studies 9, no. 3 (May 10, 2020): 29. http://dx.doi.org/10.36941/ajis-2020-0039.
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The plight of women in Pakistan is terrible in terms of gender-based violence. Every year more than thousand women have been killed in the name of ‘honor’. The aim of this paper is to explain the underlying causes of the incidents of ‘honor’ killings, and find out the reason why many instances of ‘honor’ killings go unreported and the perpetrators usually able to evade punishment. This study found that the prevailing ideology of honor, a stimulus to honor killing, gender-biased, abusive, and corrupt to the core police force along with the weak judicial system and legal loopholes in existing laws are the determining factor of unabated incidents of killing under the pretext of honor. This study asserts that Pakistani government must act quickly and decisively to plug legal loopholes in order to halt the most consistent, abhorrent heinous violence from going unpunished. Furthermore, the gender bias permeates in institutions at all levels, therefore, there must be mandatory sensitivity training for both the police investigating honor crimes and the judges adjudicating over them. The authorities must ensure that police without bowing to any pressure be it political or religious impartially investigate the cases of ‘honor’ killings. This study understands that the incidents of honor killings are the manifestation of the patriarchy, therefore, aforementioned measures are critical elements but not sufficient to deal the issue of ‘honor’ killing. There is the need of transformative change in society which can occur with the reduction of gender inequality. The state of women cannot be improved unless women get economic independence, greater access to education, increase participation in political activities, and get widespread awareness of socio-economic and political issues.
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Raza, Anjana. "Mask Of Honor—Causes behind Honor Killings in Pakistan." Asian Journal of Women's Studies 12, no. 2 (January 2006): 88–104. http://dx.doi.org/10.1080/12259276.2006.11666010.
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Singh, Deler, and Dipali S. Bhandari. "Legacy of Honor and Violence: An Analysis of Factors Responsible for Honor Killings in Afghanistan, Canada, India, and Pakistan as Discussed in Selected Documentaries on Real Cases." SAGE Open 11, no. 2 (April 2021): 215824402110223. http://dx.doi.org/10.1177/21582440211022323.
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The present study scrutinizes the cases of honor killings in Afghanistan, India, Pakistan, and Canada through selected documentary films. The case focuses on the social, moral, and religious aspects that coerce some people to take the lives of their own family members in case they defy norms. The documentaries chosen as case studies provide the perspectives of both the victims and the victimizers regarding the concepts of honor, dishonor, and honor killings. People in certain societies reject progressive new thought as attempts to contaminate their perceived cultural purity. People from these communities who try to assimilate liberal ideas are often shunned, especially when the emancipation of women is concerned. Even the seemingly progressive males are very unforgiving about the female members of their families embracing the modern ways of life. The women who try to defy set traditions are branded as being rebellious and are punished to serve as a precedent for future rebellions by women and to save society from their alleged bad influence. In some patriarchal societies, women are seen as the preservers of the family’s honor, and their conduct often reflects the family’s culture, morality, and ethics. Any lapse on a woman’s part allegedly taints the family’s name, and punishment must be given to the erring party to restore the family’s honor. The case also studies the influence of society as a compelling factor in honor killings.
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Imran, Rahat. "Feminist Perspectives on Physical and Sexual Violence Against Women: Pakistan as a Case Study = Perspectiva feminista en la violencia física y sexual contra la mujer: el caso de Paquistán." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 81. http://dx.doi.org/10.20318/femeris.2017.3759.
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Abstract. Extreme forms of physical and sexual violence perpetrated by men against women such as honour-killings, acid-attacks, and rape continue to plague Pakistani society despite countrywide resistance by women’s rights groups, civil society activists, and continued pressure on successive governments to address the menace, and introduce stringent laws into the criminal justice system to check the situation.As this menace continues unabated, it is pertinent to examine the underlying male mindsets that cause these acts of violence to be committed. This paper presents feminist perspectives on male attitudes and mindsets that instigate male physical and sexual violence against women.In conclusion, the paper discusses the various activist organizations and measures that have been instrumental in highlighting violence against women in Pakistan, and the need for stringent measures to curtail the menace, and keep checks on the gender-biased law-enforcement system.Keywords: Pakistan, feminist perspectives, sexual violence, honour-rape, honour-killing, patriarchy, Sharia laws, Jirga, panchayat.Resumen. Las formas extremas de violencia física y sexual perpetrada por los hombres contra las mujeres, tales como homicidios causados por la defensa del honor, ataques con ácidos y violaciones, continúan extendiéndose por la sociedad paquistaní, al margen de la resistencia ejercida por todo el país por grupos en defensa de los derechos de las mujeres, y por los activistas de la sociedad civil, que continúan presionado a los sucesivos gobiernos para que se enfrenten a la amenaza e introduzcan leyes estrictas en el ámbito de la justicia criminal para terminar con la situación.Como esta amenaza continúa avanzando, es pertinente examinar la mentalidad masculinaque origina que estos actos de violencia sean cometidos. Este trabajo presenta una perspectiva feminista de estas actitudes y mentalidades masculinas que instigan la violencia física y sexual de los hombres contra las mujeres.En resumen, este estudio trata sobre las distintas organizaciones activistas y sus medidas que han sido fundamentales en la lucha contra la violencia ejercida contra las mujeres en Paquistán, y la necesidad de medidas estrictas que terminen con las amenazas y que se incluyan como parte del sistema legal con sesgo de género.Palabras clave: Paquistán, perspectiva feminista, violencia sexual, honor-violación, honor-homicidio, patriarcado, ley de Sharias; Jirga, panchayat
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Noreen, Naveeda, and Razia Musarrat. "Women Struggle for Legal Empowerment in Pakistan Historical Overview." Journal of Public Administration and Governance 4, no. 1 (February 5, 2014): 134. http://dx.doi.org/10.5296/jpag.v4i1.5060.
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Pakistan is a democratic country, wherein women comprised half of its population. The plight of women rights in Pakistan is not satisfactory, but with the pace of time, the process of legal empowerment for women is in progression. The enforcement of laws lead towards safeguarding women rights more, which culminated into protection of women in a better way. In this study, the process of legal empowerment and protection of women rights has been evaluated in historical perspective. Women are fighting for their rights since colonial period. After creation of Pakistan, women are struggling for attaining more and more legal protection and empowerment. Laws are the reflection of the values of society. The military rulers who were always in quest of legitimacy repealed the laws to safeguard their own interests. which lessened the efficacy of these laws towards protecting women rights. The modernization of the society and awareness among the women compelled the elected Governments to take steps to repeal the discriminatory laws even Hadood Ordinance and honor killings. In Pakistan the lives of the women are governed more by the customs and values rather statutory laws. There are many factors responsible for the poor protection of women rights, lack of education, rigid values system, absence of proper implementation of the laws and complex judicial system.
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Ali, Hina, Saeed Ur Rahman, Farhana Nosheen, and Iqra Ashraf. "An Analytical Study of Conflicts and Violence on Socio-Economic Status in Pakistan." Journal of Accounting and Finance in Emerging Economies 7, no. 2 (June 30, 2021): 349–56. http://dx.doi.org/10.26710/jafee.v7i2.1709.
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Purpose: This research focuses on how the currently occurring conflicts in Pakistan are leading to violent acts which in turn affect the society and the economy of the country. Conflicts and violence are becoming a colossal menace for developing countries such as Pakistan and Afghanistan. Design/Methodology/Approach: Moreover, the research has examined, using the tools of comparative analysis, how conflicts and violence affect the economy and society.Findings: The results suggest that conflicts and violence have rendered serious Socio-economic consequences. Conflicts and violence destroy assets, institutions and brutely disturb the social setup of the country by disturbing the socio-economic progress of the nation. Pakistan has been a victim of conflicts and violence since the day of its independence. Whether it is the migration of refugees in 1947, Pak Indo war of 1965, East Pakistan separation in 1971, post 9/11 war on terrorism, Lal Masjid attack in 2008, PNS Mehran terrorist attack in 2011, or the Peshawar Army Public School attack in 2015, Pakistan has suffered great losses both socially and economically. Implications/Originality/Value: The study has contributed towards better understanding of how conflice and violence has affected the socio-economic structure of Pakistan. Acid attacks, violence against women, child abuse, ethnic polarization, Islamic sectarianism, intolerance, and honor killings are a few of the many heinous acts that have not only affected each member of the society in Pakistan but have also proven to be a threat to each sector of its economy.
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Khan, Hidayat, and Mumtaz A. Awan. "http://habibiaislamicus.com/index.php/hirj/article/view/201." Habibia Islamicus 5, no. 2 (June 16, 2021): 14–30. http://dx.doi.org/10.47720/hi.2021.0502e02.
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The honour based violence comprises homicide as well as assault, rape, confinement, acid attacks, forced marriage, and female infanticide. The causal effect to maintain honour is attached to behavior of women that triggers perturbation in existing norms of a society. Therefore, it becomes a subject of domestic domain rather than state quarters, and it is not specific to certain societies. The word ‘honour’ stemmed out from the Latin word ‘honos’, which means worthiness of a person or a group in a society. Later on, it implied adverse assumption of maintaining it through women’s behaviors. The killings are carried out due to eloping and court marriage, rape, premarital sex, sexual association, and adultery etc. The contributing factors of honour killing are attached to social dynamics of a society and significance arises to explore relating key features in the light of Islamic injunctions and global legislations. Such features have been more explicitly addressed by private sector as compared to public sector. The United Nations emphasized upon consideration of honour killing issues under the public sphere for tangible outcomes. In Pakistan, the governmental sectors include Ministry of Women, Ministry of Law, Council of Islamic Ideology, and Federal Shariat Court of Pakistan, while private sectors include NGOs, women right activists, civil societies, media, and public at large. As such, it is outcome of joint efforts that now, there exist innovative laws promulgated in Pakistan, which address honour killing as exclusively punishable phenomenon. The honour killing takes place with regard to three dimensions including honour killing on the pretext of illicit relations, honour killing as punishment for seeking divorce, and honour killing as a result of rape. These dimensions define various parameters causing honour killing depending upon intensity of parameters to account for levels of provocation and accusations.
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Bangash, Arshad Khan, Syed Imran Haider, and Fariha Bibi. "Role of Tribal Family Institutions in the Promotion of Honour Killing." Global Social Sciences Review IV, no. II (June 30, 2019): 276–82. http://dx.doi.org/10.31703/gssr.2019(iv-ii).36.
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This study is carried out in tribal district Kurram, Pakistan under positivistic methodology with the aim to investigate the role of family institution in honour killing. The results of the study concluded that honour killing is family oriented act that threatens social status and reputation of family. This barbaric act is carried out inside home as well as in public places by the male family members to restore the lost honour. Mostly women become easy victims of such killings while family members of the male offender usually try to avoid his killing by providing him with protection. Creating awareness among tribal people about direction and magnitude of human loss, promotion of the teachings of Islam about human life and liberty and replacing the concept of bravery with cowardice regarding honour killing were presented as some of the recommendations.
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Ali, Muhammad, and Nuzhat Akram. "Honour Killing: Justified or Crime in the Context of Pakistan." Pakistan Journal of Applied Social Sciences 8, no. 1 (September 8, 2018): 23–40. http://dx.doi.org/10.46568/pjass.v8i1.487.
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Women constitute about half of the population of Pakistan. The social status of women in Pakistan largely depends upon geographical location and the class from where she belongs to. Situation of Urban women is much better than rural women. According to the Constitution of Pakistan 1973, though women have equal rights like men in the state, but throughout the history she is facing discrimination and even has been killed by her own male family members in the name of so-called "Honour". But the irony is, it is hard to find "Honour" in honour killings. Though the government of Pakistan is serious to solve this problem but ill practices and so-called social customs are big hurdles in the way. The main objective of this research is to highlight such social and cultural evils, those are basic causes of gender inequality and discrimination in Pakistan. It is collective responsibility of our society and state not only to find better solutions of the problem of honour killing but it is also need of time to educate and empower women in Pakistan. So that she may become constructive element of the society.
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Kanwal, Shagufta. "Honor Killing: A case study of Pakistan." Journal of Law & Social Studies 3, no. 1 (June 30, 2021): 38–43. http://dx.doi.org/10.52279/jlss.03.01.3843.
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Pakistan along with many other parts of the world has the persistent phenomenon regarding Honor Killing. This research article states the case study of Pakistan in relation to honor killing, its causes and the struggles made by national and international community to reduce such like honor crimes. The effects of several amendments that are previously made have been discussed in the piece of paper stating therein that all the amendments are unable to tackle the deficiencies. There is an actual desire of further improvements and latest amendments that is required to be resolved to eliminate the issues in hand. In the last section of the paper, it is addressed that how Pakistan has made up with the international obligation and its compliance towards the protection of women rights. Analyses of the elements that are keeping the practice of honor killing as well as the recommendation to amend the relevant laws are explained in this research article.
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Riaz, Mehvish, and Muhammad Shaban Rafi. "Gender-based Socio-semiotic Analysis of Honour Killing in Pakistani Paintings." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 1 (May 30, 2020): 125–49. http://dx.doi.org/10.46521/pjws.026.01.0021.
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Episodes of ideological concern related to honour norms and construction of social meanings depicted through paintings are pertinent in foregrounding the social realities of Pakistan. This paper analyzes the grammar of paintings from the perspective of gender roles assumed in the context of honour. The grammar of the visual design of five paintings painted by male and female Pakistani painters belonging to different areas of Pakistan have been qualitatively studied in the light of the social semiotic framework suggested by Kress and Leeuwen (2006). The results show that women are represented as helpless, outcast and oppressed beings; while men have been depicted, indirectly through signs, as oppressors. Paucity of research in this area and implications of the analysis for gender studies, anthropological linguistics, violence studies and visual literacy, make it a significant contribution to the existing literature.
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D’Lima, Tanya, Jennifer L. Solotaroff, and Rohini Prabha Pande. "For the Sake of Family and Tradition: Honour Killings in India and Pakistan." ANTYAJAA: Indian Journal of Women and Social Change 5, no. 1 (April 30, 2020): 22–39. http://dx.doi.org/10.1177/2455632719880852.
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The United Nations Population Fund (UNFPA) estimates that the annual worldwide number of honour killings is as high as 5,000 women and girls, though some non-governmental organizations (NGOs) estimate as many as 20,000 honour killings annually worldwide. Despite limited statistics, research shows that honour killings occur amongst women of different ages, religions, and social status, wealth, education, and location. The limited understanding of each country context, combined with scarce data on honour killings, has contributed to the continued hidden nature of this shocking form of violence. In this article, we seek to address this gap through a descriptive analysis of honour killings in India and Pakistan. In the absence of other data, we conduct a content analysis of media-reported honour killings in these two countries to examine key similarities and differences in the motivations, types, and other characteristics of honour killings across these countries and highlight any key risk and protective factors that emerge.
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Knudsen, Are. "Traditional (in)Justice: Honour killings in Pakistan." Human Rights in Development Online 9, no. 1 (2003): 105–26. http://dx.doi.org/10.1163/22116087-90000005.
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Alam, Zainab B. "Do-it-Yourself Activism in Pakistan: The Fatal Celebrity of Qandeel Baloch." Perspectives on Politics 18, no. 1 (August 5, 2019): 76–90. http://dx.doi.org/10.1017/s1537592719002408.
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In July 2016, Pakistani social media celebrity Qandeel Baloch was asphyxiated by her brother and gained posthumous celebrity in the West where her death was sensationally categorized as an honor-killing. Yet Qandeel was a celebrity in her own right among South Asians long before her death. Through skillful use of social media, she created new forms of public space and used them to challenge dominant social norms and political practices. I examine Qandeel’s “do-it-yourself activism”—her innovative use of the digital public sphere to position herself as a worthy representative of Pakistani nationality; to critique long-established norms governing gender, class, and sexuality; and to expand the boundaries of national belonging in Pakistan to include culturally rebellious women of limited economic means. By examining Qandeel’s audacious means of standing for Pakistan, her deployment of marriage proposals as a mode of subversive political activism within the political party, Pakistan Tehreek-e-Insaf (Pakistan Movement for Justice, PTI), and her use of visual culture (“selfies”) to challenge the moral authority of a powerful Islamic cleric, I theorize a form of political activism grounded in women’s agency that deploys celebrity to illuminate and politicize injustices.
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Hadi, Abdul. "Patriarchy and Gender-Based Violence in Pakistan." European Journal of Social Sciences Education and Research 10, no. 2 (May 19, 2017): 297. http://dx.doi.org/10.26417/ejser.v10i2.p297-304.
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Patriarchal values are embedded in Pakistani society which determines the subordinated position of women. Patriarchal control over women is exercised through institutionalized restrictive codes of behavior, gender segregation and the ideology which associates family honor to female virtue. The abnormal, amoral, and harmful customary practices which aim at preserving subjugation of women, defended and sanctified as cultural traditions and given religious overtones. Abnormal and amoral traditional practices in Pakistan include honor killing, rape and sexual assault, sexual harassment, acid attacks, being burned, kidnapping, domestic violence, dowry murder, and forces marriages, custodial abuse and torture. According to a 2011 poll of experts by the Thomson Reuters Foundation Poll, Pakistan is ranked the 3rd the most dangerous country for women in the world. This paper aims to highlight the sufferings of women in Pakistan and consider that in patriarchal societies violence has been used as a social mechanism to perpetuate the subjugation of women. Patriarchal system necessitates the violence for the sake of its existence. With the help of existing data, the gender-based violence in Pakistan has been analyzed. This paper concludes that all forms of gender-based violence are committed to ensure the compliance of women. In order to eliminate violence against women, patriarchal system has to be changed which can be achieved by strengthening the social, political and economic position of women.
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Fatima, Huda, Tooba F. Qadir, Syed A. Hussain, and Ritesh G. Menezes. "Pakistan steps up to remove “honour” from honour killing." Lancet Global Health 5, no. 2 (February 2017): e145. http://dx.doi.org/10.1016/s2214-109x(16)30359-x.
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Shroff, Sara. "Bold Women, Bad Assets: Honour, Property and Techno-Promiscuities." Feminist Review 128, no. 1 (July 2021): 62–78. http://dx.doi.org/10.1177/01417789211016438.
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In June 2016, Qandeel Baloch, a 26-year-old Pakistani social media star, was murdered. Her death sparked both public outrage and a policy debate around ‘honour killing’, digital rights and sex-positive sexuality across Pakistan and its diasporas. Qandeel challenged what constitutes a proper Pakistani woman, an authentic Baloch and a respectable digital citizen. As a national sex symbol, she failed at the gendered workings of respectable heterosexuality, and during her short lifetime she optimised this failure and public fetish as a technologically mediated social currency (clicks, hashtags, comments, likes, reposts) to build a transnational celebrity brand. I centre Qandeel Baloch’s life and afterlives to think through the economic entanglements of honour, racialised ethnicity, coloniality, sexual violence and social media at the intersections of globalised anti-Blackness and honourable brownness as a matter of global capital. Within these complex registers of coloniality, Qandeel’s life and brutal murder necessitate a rethinking of categories of racialised ethnicity (Baloch), sexual labour (racial capital) and social media (digitality) as vectors of value for capitalism and nationalism. By centring Qandeel, I define honour as a form of racialised property relations. This rereading of honour, as an economic metric of heteropatriarchy, shifts my lens of honour killing from a crime of culture to a crime of property. Women’s honour functions as a necrocapitalist technology that constructs female and feminine bodies as the debris of heterosexual empire through racialised, gendered and sexualised property relations. These relations and registers of honour get further complicated by social media currency and discussions around digital rights, privacy and freedom of expression. Honour is, therefore, the economic management of sexual morality produced through race, religion and imperialism.
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Dr. Qaisar Bilal and Dr Hussain Muhammad. "HONOUR KILLING IN THE LIGHT OF ISLAMIC LAW AND PREVAILED CUSTOMS IN PAKISTAN." Al-Idah | Shaykh Zayed Islamic Centre, University of Peshawar 37, - 2 (January 12, 2020): 11–22. http://dx.doi.org/10.37556/al-idah.037.02.0254.
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Islamic law consists hundreds of rulings that encourages the trends and cultural norms of a society in one or other. Similarly, it also strongly confine such mannerisms and social traits, though considers righteous and good, which affect the order of society and may the cause of rights exploitation of any gender. Sharia’s Teachings counts it illegitimate & unlawful.
“Honour Killing” is one of the prevailed custom across the nation with different local names, extremely brutal act, violating not only sharia’s law but also the reflection of mercilessness and inhumanity. Regrettably, in Pakistan this awful deed is measured as an act of appreciation and is not only regarded likeable and acceptable but also considered a thing to be proud of.
This study mainly focus on highlighting the sharia’s rulings about the nature of Honour killings along with disclosing distractions extent of prevailed custom from the main stream of Islamic law coupled with emphasis on administrative loopholes of the conventional justice system of Government of Pakistan in this regard.
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Zia, Afiya Shehrbano. "Can Rescue Narratives Save Lives? Honor Killing in Pakistan." Signs: Journal of Women in Culture and Society 44, no. 2 (January 2019): 355–78. http://dx.doi.org/10.1086/699342.
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Afzal, Saima, Hammad Raza, and Adeela Manzoor. "Socio-Cultural Causes of Kala Kali (Honour Killing): A Case of Tehsil Jam Pur." Global Regional Review VI, no. I (March 30, 2021): 17–22. http://dx.doi.org/10.31703/grr.2021(vi-i).03.
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Pakistani rural people have to face many problems under the umbrella of tribal laws and customs. These cultural norms and tribal laws compel the people to kill their wives, sisters, mothers and daughters in the name of so-called "honour". The major objectives of the study were to explore the socio-cultural causes of kali kali (honor killing) and to see the impacts of kala kali on victim's family. The cases of fourteen victims were studied where the members of victim's family were informants as victims themselves were not available. The result of the present study shows that the lust for money, feudalism, illiteracy and lack of awareness about human rights are the causes of kala kali. It can be reduced by increasing awareness and education. Government should launch some policies like a comprehensive legal awareness program to make people aware of their legal rights.
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Patel, Sujay, and Amin Muhammad Gadit. "Karo-Kari: A Form of Honour Killing in Pakistan." Transcultural Psychiatry 45, no. 4 (December 2008): 683–94. http://dx.doi.org/10.1177/1363461508100790.
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Tabassum, Naima, Huma Tabassum, and Tabassum Afzal. "Relationship Between Patriarchy And Customary Social Practices Affecting Women’s Life In Pakistan." Pakistan Journal of Gender Studies 14, no. 1 (March 8, 2017): 111–28. http://dx.doi.org/10.46568/pjgs.v14i1.143.
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Explaining the nature and prevalence of patriarchal culture and eight anti women socio-cultural practices (i.e. Dowry, Watta Satta, Walwar, Honour Killing, Wanni, Swara, Marriage with the holy book of Quran, and Child marriage), this paper explores a relationship between people’s perceptions about patriarchy and anti women socio-cultural practices as sources of crime and violence against Pakistani women. The paper is based on primary data collected through survey conducted with a close ended questionnaire developed by the researcher. The collected data was statistically analyzed to test hypotheses. It argues that socio-cultural practices and the patriarchy are perceived as factors leading to crime and violence against Pakistani women. It is found that the respondents scoring higher on the scale for assessing perceptions regarding “patriarchy as a factor leading to crime against women” also score higher on the scale for assessing the “socio-cultural practices as factor leading to crime against women” in Pakistan. Therefore, it is inferred that there is a positive correlation between respondents’ perceptions regarding patriarchy and socio-cultural practices as factors leading to crime against women in the country. It means patriarchy is the basic system that fosters crime and violence against women through the tools of anti women socio-cultural practices in Pakistan.
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Nasrullah, M., S. Haqqi, and K. J. Cummings. "The epidemiological patterns of honour killing of women in Pakistan." European Journal of Public Health 19, no. 2 (March 11, 2009): 193–97. http://dx.doi.org/10.1093/eurpub/ckp021.
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Ahmed, Shakeel, Samia Barkatullah, and Muhammad Arif. "Public Perception About Honour Killing: A Case Study Of Khyber Pakhtunkhwa Province – Pakistan." Pakistan Journal of Gender Studies 4, no. 1 (August 8, 2010): 105–23. http://dx.doi.org/10.46568/pjgs.v4i1.383.
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To regulate the male and female sexual conduct, every society has approved channels, based on cultural value. Those who violate these codes of conduct are subject to social penalty irrespective of gender. Honour Killing is a type of social penalty, awarded to the violator of Honour. The concept of Honour varies from society to society and culture to culture. It is associated with sexuality, money, property, country, dignity and women. It is believed that ten of hundreds of women and men are killed on the pretext of either having actual illicit sex or perceived sex relation. To probe the nature and causes of the issue, an empirical study was conducted in Khyber Pakhtunkhwa Province. Khyber Pakhtunkhwa Province has an estimated population of roughly 21 million. The largest ethnic group is the Pashtuns who form about twothirds of the population. Pushtun who are also spelled Pakhtun or Pathan. Pashtuns love strong moral character. They do not allow moral corruption. For this research qualitative and quantitative data was collected through structured and unstructured interview guide. A total of 60 respondents were selected through stratified and purposive sampling techniques. Similarly, in-depth interviews were conducted with 10 out of 60 respondents for obtaining genuine information on the issue. It was found; that Honour killing is culturally induced, practiced and demonstrated on violation of sexual code of conduct. It is an old practice which exists since time unknown. This practice has been projected by media and human rights activist. Religions have no place for such killing. Islam stresses on prevention from sexual deviancy. It is not a social problem of NWFP, because its frequency is low as compared to other social problems.
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Raza, Syed Hassan, and Mahmoona Liaqat. "Honor Killing of Women: A comparative study of the Pakistani Print Media." VFAST Transactions on Education and Social Sciences 10, no. 1 (June 12, 2016): 1. http://dx.doi.org/10.21015/vtess.v10i1.419.
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Saeed Lodhi, Dr Memoona, and Dr Jawaid Ahmed Siddiqui. "A Sociological Perspective on the Issue of Killing In The Name of Honor in Pakistan." IOSR Journal of Humanities and Social Science 19, no. 12 (2014): 58–61. http://dx.doi.org/10.9790/0837-191225861.
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Huda, Sadia, and Anila Kamal. "Development and Validation of Attitude Towards Honour Killing Scale." 2020, VOL. 35, NO. 2 35, no. 2 (June 15, 2020): 227–51. http://dx.doi.org/10.33824/pjpr.2020.35.2.13.
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The present study aimed at developing a valid and reliable scale for assessing attitudes towards honour killing in Pakistan. The scale was developed in three phases; item pool generation, exploratory factor analysis, and confirmatory factor analysis. The initial item pool was generated form in-depth interviews with professionals (i.e., lawyers, journalists, psychologists, religious scholars, police officials, and social activists) and perpetrators in jail. In order to validate the initial 19 item scale, 459 adults, within the age range of 18-60 years were recruited from the Federal capital city and other cities of Punjab by using convenient sampling technique. For validation of the factor structure, Exploratory Factor Analysis (EFA) was run using Maximum Likelihood (ML) extraction method and promax rotation method. The analysis yielded two factors (affirmation and deterrents of honour killing) that accounted for 32% variance. Confirmatory Factor Analysis (CFA) was carried out to validate the factor structure explored through EFA. An independent sample of 695 adults was recruited for confirmatory study. Results of CFA indicated a good model fit for the final scale comprising 17 items. The Cronbach alpha coefficients for the two factors were .79 and .61, respectively. The convergent and discriminant validity of the final scale was also determined using the Gender Role Attitude Scale (Anila & Ansari, 1992) and Extremism Scale (Gilani & Altaf, 2005.
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Dobson, R. "Two thousand Pakistani women in four years were victims of "honour" killings, study says." BMJ 338, mar23 2 (March 23, 2009): b1221. http://dx.doi.org/10.1136/bmj.b1221.
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SalehMemon, Muhammad, Aisha Bashir Shah, Najma Shaikh, Ms Albeena Mirza, and Dr Muhammd Ali Bhatti. "Impact of Gender Inequalities on Women Violence: A Case Study of Ghotki District Sindh Pakistan." INTERNATIONAL JOURNAL OF MANAGEMENT & INFORMATION TECHNOLOGY 11, no. 4 (October 30, 2016): 2969–71. http://dx.doi.org/10.24297/ijmit.v11i4.4760.
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The Current research Explore the Impact of Gender inenqulities on Women Violence: A Case Study of Ghotki District Sindh Pakistan.   Data were collected from 200 respondents from Ghotki and their vicinity. ResearchStudy reveals that male child preference; forced marriages in early age, illiteracy and women dependency on men are key factors of inequity on the basis of gender.Apart from that honor killing is also an evil custom victimizing the ladies since long and even increasing in the area despite the fact that literacy rate has been improved and media has played vital role for public awareness to address the issue. It was also observed that female are being dealt as slaves and male are wasting their time in unhealthy social activities in local hotels without consideration of economic responsibilities of family.
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Pervez, Sara, and Khalid M. Iraqi. "Gender Discrimination – Prevailing State In Pakistan." Pakistan Journal of Gender Studies 16, no. 1 (March 8, 2018): 153–70. http://dx.doi.org/10.46568/pjgs.v16i1.121.
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Gender inequality is defined as unequal or unjust treatment because of someone’s gender. Generally, females are the victims of such discrimination.. Inequality in terms of gender represents a significant social problem in Pakistan as well as throughout the world. The fact that women receive fewer privileges in terms of economic benefits and education has become a worldwide issue. Even in Pakistan there is a huge gender gap in terms of allocation of economic benefits and education. Not only that, females encounter discrimination in all other areas of life and face violence which has been mentioned in the study. The case study of different women has been used for this study. A sample size of 15 respondents was taken. A structured questionnaire of 23 questions was prepared. It was found that in Pakistan, the violence against women takes place in many forms such as honour killings, acid attacks, early marriages, human trafficking, rapes, sexual harassment at workplace etc. In addition to that, the Islamic concept of gender equality has been explained in order to examine the Islamic practices that take place in Pakistan in terms of gender equality. The data has been collected through secondary sources as well as primary including the interviews of the victims of gender violence, various research journals, scholarly articles, research papers etc
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Rid, Saeed Ahmed. "The Cultural Stigma Attached With Inter-Tribal Marriages Encourages Forced Marriages: Four Selected Case Studies From Rural Sindh." Pakistan Journal of Applied Social Sciences 4, no. 1 (September 8, 2016): 75–94. http://dx.doi.org/10.46568/pjass.v4i1.297.
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Forced marriages are a common practice in rural areas of Pakistan in general and Sindh in particular. Inhumane customs of honour-killing (karo-kari), child marriage, marriage with Quran and marriage in compensation (sangchatti) which are the worst form of forced marriages still continue to haunt the rural Sindh. Women are the special target of those customs and cultural practices. This research argues that the cultural stigma attached with intertribal marriages and emphasis on consanguineal marriages in rural Sindh is one of the root-causes of the most of the problems related to forced marriages in Sindh. In this regard criminal side of the problem has already been emphasized in human rights reports and research papers but the cultural side has not been studied specially in the context of the rural Sindh. This paper is an attempt to shed a power light on all those issues. Using four selected case studies it is explored that how the taboo attached with intertribal marriages promotes forced Marriages in rural context of Sindh. Moreover, an attempt has also been made to understand the exact legal position regarding forced marriages according to the international Law, local Pakistani law and Shariah law. Above all it is also discussed in this paper that what could be done to decrease the instances of forced marriages among the rural communities of Sindh.
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Hussain, Nazia. "Role of English Press in Dissemination of Liberal Values for Women Empowerment in Pakistan: A Case Study of Honor Killing of Social Media Star Qandeel Baloch." Multidisciplinary Journal of Gender Studies 8, no. 1 (February 25, 2019): 77. http://dx.doi.org/10.17583/generos.2019.3345.
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Women in Pakistan are facing a number of problems. Their identities and rights are heavily influenced by sociocultural, legal and religious values upheld in the country. Media, as an industry and liberal agent of socialization, has become a platform for value contestation and value promotion. This paper analyzed the discourse of liberal and traditional values in daily Dawn (news, reports, articles, editorials), from July 15, 2016 to October 20, 2016, to explore how the murder of Qandeel Baloch was discussed and analyzed while constructing the liberal and traditional values about women’s issues. The results show that individualism, self-interest, freedom of expression, sexual freedom, free mobility and visibility, and liberal principles of justice were constructed as rational and pro-women. Tradition, religion, religiosity, piety, modesty, submissiveness and virginity were constructed as oppressive and patriarchal constructs to be left behind on the way of modernity, liberation and empowerment. The sexual freedom and provocative activities of Qandeel Baloch were admired and praised and she was constructed as a woman of substance and honour.
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Manzoor, Seema, Dua e. Rehma, and Naheed Abrar. "Qualitative Exploration Of Violence Against Women (VAW) Regarding Social And Cultural Trends Among Women In Pakistan." Pakistan Journal of Gender Studies 16, no. 1 (March 8, 2018): 171–200. http://dx.doi.org/10.46568/pjgs.v16i1.122.
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Violence against women (VAW) and women issues have appeared to be growing threat for women globally, especially violence against women are causing severe social and health problems due to social and cultural trends. Many researchers have been involved in conducting research so far, but root causes and solutions are not yet explored to eradicate the issue. This study is an attempt to provide a clear understanding of the qualitative exploration of violence against women regarding social and cultural trends among women in Pakistan. By using qualitative research method researcher has analyzed different factors and circumstances which these women are experiencing. For this purpose case studies research methods is used to analyze specific issues within the boundaries of a specific environment and situation, because case study research method is explanatory, descriptive and exploratory in nature. In this study five case studies are incorporated to access the history and current scenario regarding violence against women in Pakistan by using unstructured interview schedule. Two hospitals (private and government) were selected as a universe of the study, and the respondents were purposively selected for conducting interviews in detail. The findings of this study reveal that the respondents have faced many types of violence all through their life, which includes psychological and physical abuse by males within or outside the family, which includes hitting, slapping and shoving and other social evils like honor killing, rape, incest, acid throwing and burning and etc. It is about high time and the need of the time for media and health professionals along with the public sector to highlight the problems at mass level and to take up the challenge for appropriate actions to curtail highly prevailing social evil (VAW).
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Huda, Sadia, and Anila Kamal. "Assessing Demographics-Based Differences in Attitude Toward Honor Killings." Journal of Interpersonal Violence, June 12, 2020, 088626052092749. http://dx.doi.org/10.1177/0886260520927499.
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The current study has been conducted to explore demographics-based differences in assessing attitudes toward honor killing. The scale used to measure attitudes is a newly developed indigenous measure. The scale consists of two subscales as follows: (a) affirmation of honor killing and (b) deterrence of honor killing. The sample comprised 695 individuals (248 males and 447 females) with ages ranging from 18 to 55 years ( M = 25.89 , SD = 8.10). The sample was collected from the federal capital city of Pakistan and various cities of Punjab (Pakistan). The results of the study found nonsignificant gender differences in the attitudes toward honor killings. Furthermore, people living in rural setups showed more affirmation than people living in urban setups. Likewise, older adults showed more affirmation to honor killing than adults of younger age groups. Finally, participants belonging to a joint/extended family system were more affirmative and had acceptance toward honor killing than those who belonged to nuclear families. Hence, the findings of the current study suggest that demographic variables play a role in determining and shaping the attitudes and beliefs of individuals regarding the phenomenon of honor killing.
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Ahmed, Faraz, Shahzeb Shafi, and Muhammad Hamzah Masood. "Critical Media Discourse Analysis of Honour/Honor Killings in Pakistan." Academia Letters, June 22, 2021. http://dx.doi.org/10.20935/al1242.
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Cheema, Moeen Hayat. "Judicial Patronage of ‘Honor Killings' in Pakistan: The Supreme Court's Persistent Adherence to the Doctrine of Grave and Sudden Provocation." SSRN Electronic Journal, 2010. http://dx.doi.org/10.2139/ssrn.1536258.
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Khan, Asif, and Maseeh Ullah. "Judicial Patronage of Honor Killings' in Pakistan: The Supreme Court's Persistent Adherence to the Doctrine of Grave and Sudden Provocation." SSRN Electronic Journal, 2015. http://dx.doi.org/10.2139/ssrn.3055349.
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Riaz, Beenish. "Win the Battle, Lose the War?: Strategies for Repealing the Zina Ordinance in Pakistan." Muslim World Journal of Human Rights, September 7, 2020. http://dx.doi.org/10.1515/mwjhr-2020-0009.
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AbstractIn 1979, following a military coup, President Zia-ul-Haq sought to foment his power by ‘Islamizing’ Pakistan. Among other policies, he enacted the Hudood Ordinances to codify classical Islamic fiqh on criminal law, including the controversial Zina Ordinance (“Ordinance”) which criminalizes sex outside of marriage. Shortly after its passing, the Ordinance led to the unjust incarceration of thousands of low-income women across the country. Decrying the law as violence against women, human rights supporters around the world demanded reform. Finally, in 2006, Pakistan passed the Protection of Women Act (PWA) that amended the Ordinance, rendering the law procedurally toothless. Still, reforms left the substance of the Ordinance intact, giving men license to take the law into their own hands with effective impunity, leading to a rise in honor killings. Given the need for repeal of the Ordinance, this paper looks to lessons learned from the successes and failures of the 2006 reform to propose a strategy for the future. The 2006 reform adopted an apologetic ‘pragmatic reformist’ approach, building a coalition of conservative Islamists and secularists behind an incremental policy shift. This paper proposes that for a more substantive change that is still effective, the women’s rights movement should shift away from the purely secular or purely Islamic approach to espouse secularism and human rights but using an Islamic rationale, shifting societal attitudes from within the tradition. Doing this, I echo arguments made by reformist-activists Abdullahi An’Naim and Ziba Mir-Hosseini among others as well as adopt the approach of the Supreme Court of Pakistan, the High Courts, and the Federal Shariat Court (FSC) themselves in their attempts to reconcile Pakistan’s constitutional commitments to both human rights and Islamic law. Such a strategy, I posit, is slow but both effective and long-lasting.
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Zainab Sadiq and Dr. Abu Sufyan Qazi Furqan Ahmad. "Practices of Domestic Violence in Pakistan: An Islamic Perspective." rahatulquloob, June 30, 2020, 37–46. http://dx.doi.org/10.51411/rahat.4.1.2020.128.
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Violence against women is an important global phenomenon. In Pakistan like other developing countries, women particularly become target of domestic violence. Frequent media reports of violence perpetrated against Pakistani women creates an image of the country as a dangerous place for women to live in. Even though Islam is the official religion of the country, its provisions of justice and equality to protect Muslim women from the domestic tyranny remain ineffective. The prime reason behind this prevalence of violence in the country is the influence of patriarchal norms over the domestic and socio-legal structure of the Pakistani society. Consequently, patriarchal abusive power and control over the lives of women result in the prevalence of varied practices and forms of female domestic violence in the country. However, majority of these victims live in the rural areas of the country where lack of education and resources facilitates the rule of oppre-ssive patriarchal norms and values remotely distant from the teachings of Islam. Among the most popular forms of domestic violence practiced there, honour killing and Vani/ Swara are on the higher scale faced by the females. Honour killing is a form of murder which is committed in order to restore the lost dignity of the aggrieved family. Whereas, Vani/Sarawa is a kind of forced marriage where a female member of the accused family is given to the victim party in order to settle the disputes. Considering the Islamic justifications offered by some Muslim scholars in defense of these two types of violence, the present study challenges the misinterpretation of Quranic verses and Hadith to legitimatize these anti-Islamic practices devised to oppress women. This is done by examining the issue of Honour Killing and Vani (Sawara) through their meaning and historical back ground in the country. Concluding this paper clarifies that Islam condemns killing of mankind and forbids female victimization and the assumed notion of Honor killing and Vani.
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Malik, Amar Hussain. "Honour Killing in Pakistan." SSRN Electronic Journal, 2014. http://dx.doi.org/10.2139/ssrn.2411680.
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Muhammad, Niaz, Mufti Muhammad Mushtaq Ahmed, Abdullah Abdullah, Fazle Omer, and Naqeeb Hussain Shah. "Honor Killing in Pakistan: An Islamic Perspective." Asian Social Science 8, no. 10 (July 29, 2012). http://dx.doi.org/10.5539/ass.v8n10p180.
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"Pakistan senate fails to condemn 'honour killings'." Reproductive Health Matters 7, no. 14 (November 1999): 175. http://dx.doi.org/10.1016/s0968-8080(99)90027-7.
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Dr. Arshad Khan Bangash , Fariha Bibi. "HONOUR KILLING: ILLITERACY AS AN INSTRUMENT OF WOMEN SUBORDINATION IN TRIBAL AREAS OF PAKISTAN." Pakistan Journal of Educational Research 3, no. 2 (March 25, 2021). http://dx.doi.org/10.52337/pjer.v3i2.44.
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This study was carried out with the sole objective to determine the relationship between education and pervasiveness of honour killing in tribal areas of Pakistan under interpretative methodology and qualitative tools of data collection i.e. in-depth interviews. A sample size of 45 participants consisting upon 38 Maliks and 07 government officials from political administration was selected through purposive sampling method. Education is greatly associated with the mitigation of crime and deviancy from society in a positive direction. Likewise, it can play its role in decreasing the rate of honour killing by discouraging such barbaric customary practices. However, with special reference to tribal areas of Pakistan and the practice of honour killing, education does not play its role in true spirit as required. Both educated and illiterate population of tribal areas equally endorsed the norms related to honour and are being involved in honour killing. Moreover, educated women in tribal areas are more prone to honour killing, as they goes beyond the wishes of family patriarch in matters permitted by the religion, values and state constitution. Further, they less likely observed the established norms related to veil and preferred to wear ‘Paranony’ in place of ‘Burqa’. Teaching materials about honour conception and honour killing is neither the part of curriculum nor taught within the class room environment. Lastly, the study concluded that sometimes parents avoids to send their daughters for getting formal education with the fear that after getting education they might violate the established pattern about honour norms. Inclusion of teaching materials about barbaric customary practices in syllabus, creating awareness among the people regarding ultra-judicial killing of women, importance of human life and understanding of women in light of the teachings of Islam and medical sciences were forwarded some of the recommendations in light of the study findings.
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Rana, Muhammad Akram. "Rights of Women in Islamic and Pakistan Law and Constitution." AL-HIDAYAH 2, no. 1 (June 30, 2020). http://dx.doi.org/10.52700/alhidayah.v2i1.14.
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Men and women are two important groups universally inhabiting all thesocieties. Pakistan is a patriarchal society where men dominate women in all aspectsof life. Pakistani women’s education, health and working condition lead to theirsubordinate status making them vulnerable to violence and crime. It further reduceswomen’s chances to reach the decision making and authoritative positions in society,like head of the state.In this article we will focus on rights of women in Islamic and Pakistani lawand constitution. i.e● What sort of law has been introduced in Pakistan, whether it is compatible toIslamic law or not?● Family law ordinance 1961● Hudood ordinance● Zina ordinance● Law of evidence● The Honor killing Act 2004● The Protection of Women Act 2006● Laws of sexual Harassment● Law to curb Acid attacks 2011● The Anti Women Social Protection Act 2011● Law on Domestic Violence● The law on Child MarriageKeeping in view all the laws and ordinances it will be assessed whetherwomen’s rights are protected and they are satisfied with their position in the society.It is also said that the laws are mainly formulated by men dominated politicaland legislative institutions. The study of laws and legislative procedures and justicesystems for impact on women will also help to improve the status of women.This paper will discuss laws in Islam and Pakistan, whether they haveimproved the condition of women or otherwise.
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Khaskheli, Muhammad Bilawal, Hafiz Abdul Rehman Saleem, Sughra Bibi, and Jonathan Gsell Mapa. "Comparative Analysis of Honor Killing Phenomena in China and Pakistan." JOURNAL OF LAW AND CRIMINAL JUSTICE 6, no. 2 (2018). http://dx.doi.org/10.15640/jlcj.v6n2a2.
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Abbas, Muhammad Sher. "Honour Killings In Pakistan And Status Of Women In Islamic Law." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3760294.
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Habiba, Umm. "Honour Killing in Pakistan: A Case Study of Qandeel BalochUmm." International Journal of Social Science and Humanity, September 2019, 247–54. http://dx.doi.org/10.18178/ijssh.2018.v9.969.
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Afzal, Dr Saira. "Community Oriented Prevention and Rehabilitation of Burns." Annals of King Edward Medical University 22, no. 2 (May 21, 2016). http://dx.doi.org/10.21649/akemu.v22i2.1281.
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“Anything that’s human is mentionable, and anything that is mentionable can be more manageable. The people around can help us know that we are not alone.” Fred Rogers In spite of the efforts of public health physicians to prevent burn injury through fire prevention, awareness campaigns and educational programs, still burn injuries continue to present a significant social and financial burden through patient mortality, morbidity, and long term disability. Life after burns is a continuous struggle to improve quality of life in society, seeking employment to remain functional, acceptance in community without any stigmatization and medical support to combat health problems. Cost of medical care and rehabilitation is enormous and can be avoided through community oriented prevention of burns and later on effective rehabilitation in particular community. The causes and types of burn injuries determine prevention and rehabilitation plans. Especially when burns are associated with violence, terrorism conflicts and fights. The conflicts include inter racial differences; inter religious assassinations, revengeful traditions, attempted murders, honor killings, domestic violence and terrorism in a community.1 The use of acid to produce facial burns in women was witnessed in many rural communities in developing countries.2 The first recorded acid attacks in developing countries occurred in Bangladesh in 1967, followed by India in 1982, and Cambodia in 1993. Since then, research has witnessed an increase in the amount and severity of acid attacks in the region. However, this can be traced to significant underreporting in the 1980s and 1990s, along with a general lack of research for this phenomenon during that period.3 Acid attacks were reported in many parts of the world. Since the 1990s, Bangladesh had been reporting the highest number of attacks and highest incidence rates for women with 3,512 Bangladeshi people acid attacked between 1999 and 2013.3 Although acid attacks occur all over the world, including in Europe and the United States, this type of gender based violence is concentrated in rural communities of India, Bangladesh and Pakistan where the implementation of regulations needs further exploration. In Pakistan, the majority of these attacks occurred in the summer. According to a report, up to 150 attacks on women occurred every year. They also reported that the attacks were often the result in rise of domestic abuse, and the majority of victims were female.4 The gender violence increased the morbidity rates in burns survivors. The efforts to produce community oriented prevention and rehabilitation of the adult burn survivors and to measure their health outcomes, preventing social isolation, providing social support and better quality of life after burn injury are almost negligible. WHO working groups states that quality of life is an individual perception of their position in life in context of culture and values system which they live in relation to their goals, expectations, standard and concerns.5 Eventual outcome depends on injury severity, individual physical characteristics of patient’s motivation, and social support by family and friends.5 It was documented that large number of people living with burn scars need social support more than healthy people for better quality of life.6 There is a dire need for better understanding of multifaceted determinants of burn injuries and quality of life in adult survivors in the context of society norms and cultural pressures in community settings, in order to plan better preventive strategies to combat this public health problem. Prevention efforts are urgently needed to reduce the rate of these unacceptably high burn injuries, and should be developed on a local level in response to risk factors identified in individual areas. Community oriented prevention and rehabilitation of burns is a cost effective strategy. Community participation, use of appropriate technology, accessibility and equitable distribution of preventive and rehabilitative services are its components. Thus efforts should be directed to decrease sufferings of the burn survivors in society and social support systems should be developed to improve quality of life of burn victims through community oriented prevention and rehabilitation of burns.
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WA, Pahor, Guramani AH, and Khan Pahore D. "Gender Inequality Causes and Impacts on Honor Killing: A Case Study of District Shikarpur, Sindh, Pakistan." Arts and Social Sciences Journal 07, no. 06 (2016). http://dx.doi.org/10.4172/2151-6200.1000229.
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