Journal articles: 'Honour killing'

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Rani, Seema, and Veena Sharma. "Honour Killing – Killing Humanity." Journal of Psychiatric Nursing 4, no. 1 (2015): 27–30. http://dx.doi.org/10.21088/jpn.2277.9035.4115.5.

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Dr. P. Neeraja, Dr P. Neeraja. "Honour Killing – An Insane to Human Kind." International Journal of Scientific Research 2, no. 11 (June 1, 2012): 489–90. http://dx.doi.org/10.15373/22778179/nov2013/163.

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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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T.Borkar, Ashok. "Decoding Honour Killing." International Journal of Humanities and Social Science 4, no. 6 (November 25, 2017): 45–53. http://dx.doi.org/10.14445/23942703/ijhss-v4i6p110.

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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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Niru Sharan, Niru Sharan. "Honour Killing in India." International Journal of Political Science, Law and International Relations 9, no. 1 (2019): 55–60. http://dx.doi.org/10.24247/ijpslirjun20196.

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Dr.Saraswati Raju Iyer, Dr Saraswati Raju Iyer. "Honour Killing – Crime against Mankind." IOSR Journal of Humanities and Social Science 10, no. 3 (2013): 1–4. http://dx.doi.org/10.9790/0837-01030104.

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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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Pathak, Manoj Kumar, and Srishti Rai. "Honour Killing: Gruesome Murder For The Sake of False Honour." Journal of Punjab Academy of Forensic Medicine & Toxicology 19, no. 2 (2019): 181. http://dx.doi.org/10.5958/0974-083x.2020.00040.0.

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Kaushal, Kaushambi. "No Honour in Honour Killing: Comparative Analysis of Indian Traditional Social Structure vis-à-vis Gender Violence." ANTYAJAA: Indian Journal of Women and Social Change 5, no. 1 (February 6, 2020): 52–69. http://dx.doi.org/10.1177/2455632719880870.

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India is always proud of its democracy, secularism between and after so many years of Independence. However, ethos of marriage remains the same. Marriages tend to be a holy sacrament solemnized by families. In some of the cases, young innocent women are subjected to horrific and horrendous waves of massacring for choosing the life partner according to their wish and choice. Moreover, this choice makes the women vulnerable to the alleged supreme caste, religious group and old guards of the society. A killing in the name of honour inculcates torture and rejection of equalitarianism, which is a corner stone of the Indian Constitution. Furthermore, it manifests how the value of feudalism and patriarchy is rooted in our social system in some corner. The qualitative- and quantitative-based comparative analyses of the study would depict various perspectives of violence, its vulnerability and peril nature towards some of Indian Women. In this backdrop, it is difficult to state the precise number of Honour Killings because many cases go unreported. In some of the cases, the perpetrators go unpunished and the concept of the honour becomes justified in the eyes of societies. It is estimated by the United Nations Population Funds that 5,000 women and girls are killed by their own family members. According to the recent report of National Crime Record Bureau, 356 cases of Honour Killing were reported along with 65 cases of culpable homicide in India. There are laws in Indian Penal Code for the Honour Killings; but it is just an antidote to such dishonourable practices. Law should be amended and made stringent towards it. It is manifested that a wide range of moderation is needed in order to effectively battle against patriarchal crimes and women’s sovereignty in India. It is not out of the context to mention here that ‘The Freedom of Belief doesn’t mean Freedom to Kill. Everyone has right to live there life with dignity, grace and equality. A woman deserves respect with dignity. There is No Honour in Honour Killings’.

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Bibi, Hamida, Yunas Khan, and Tabinda Rani. "Honour Crime; Factors and Challenges: A Case Study of Khyber Pakhtunkwa Province Pakistan." International Journal of Criminology and Sociology 10 (December 31, 2021): 1746–53. http://dx.doi.org/10.6000/1929-4409.2021.10.197.

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The Province of Khyber Pakhtunkhwa, Pakistan has a 35.25 million population and the largest ethnic group is the Pashtun. Society is strongly conservative and loves the strong moral character. This study was an attempt to ascertain the major causes of honour killing in the Province of Khyber Pakhtunkhwa, Pakistan highlighting the legal and institutional framework adopted by the enforcing agencies to overcome it. At the same time, this study will ascertain the factors behind the increase of honour killing and defectiveness in the legal and institutional framework by analysis of available data in the literature that relevant to such killings taking into consideration the racial, religious, historical, and political motives. Lastly Study concluded with substantial recommendations that may be adopted as step forward in eradication of such a tenacious phenomenon.

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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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Dr. Hidayat Khan and Mr. Mumtaz A. Awan. "Honour Killing in Historical Context and Islamic Law." Al Basirah 10, no. 01 (June 30, 2021): 1–24. http://dx.doi.org/10.52015/albasirah.v10i01.62.

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The practice of honour killing is a multilayered phenomenon with regard to causes emanating through macro as well as micro level parameters; making it a complex form of disorder in a society, and hence considered one of major social and cultural crimes which human societies fall victim to. It cuts through far past and influences various historical stages devastating moral values in the name of honour. It is recorded as well established phenomenon since Babylon civilization existed and codes of Hammurabi laid down in 1780 BC reflected intense prosecutions for guilty persons who brought shame towards a family or honorable sectors of a society. It continued its effect under similar assumptions through the ages of Romans, Anglo-Saxons, Americans, and stereotype European societies. Later on, it continued its effect to Arabian Peninsula and Middle Eastern states whereby the Islamic ideology was affected due to blaming strategies of Islamic critics. The state of Pakistan felt its vulnerability being susceptible to deteriorating outcomes of honour killing and stepped forward to introduce enlightened legislation to safeguard depressive conditions of women one after another in terms of social, economic, political and educational rights. Pakistan abides by its signatory commitments and thereby follows contents of The Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) to promote equality of women in every sector of life. The curse of honour killing residing in the Muslim world is sought to be existed since preIslamic era. The Quran has ordained strict disapproval of honour killing with greater emphasis and thus Islam protects sanctity of women in an extraordinary manner. The opponents of Islam avail all possible chances to throw blame of such heinous crime on Islam, but their intentions are found malicious and vicious.

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Fildis, A. T. "The Historical Roots and Occurrence of Honour-Related Violence in Non-Muslim and Muslim Societies." HAWWA 11, no. 1 (2013): 1–15. http://dx.doi.org/10.1163/15692086-12341240.

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Abstract Every year, males across the world murder thousands of female family members. The practice is called “honour killing” and it entails the execution of female family member(s) for the perceived misuse of their sexuality. The main focus of this paper will be to look at the formative phase of religious-legal ethical codes for disciplining of female sexual conduct, which marks the boundaries of the institution of family in Muslim and Non-Muslim societies. Since most of the incidents reported in the local and global media come from Muslim communities living in the Middle East, Africa, and Asia, it is necessary to question why honour-killing practices are still present in the Muslim societies. How have most other religions and civilizations managed to dispose attitudes, perceptions and practices, which breed the practice of honour killing of women?

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Rizwan, Snobra. "DISCOURSE, KNOWLEDGE AND (HETERO)PATRIARCHY: A CASE STUDY OF THE HONOUR KILLING OF QANDEEL BALOCH." Pakistan Journal of Women's Studies: Alam-e-Niswan 29, no. 1 (June 22, 2022): 23–42. http://dx.doi.org/10.46521/pjws.029.01.0109.

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This study employs a Feminist Epistemic Discourse analysis of the Facebook comments posted by social media users in Pakistan in response to the honour killing of a social media celebrity, Qandeel Baloch. The study focuses on misogynist and sexist knowledge and practices of knowledge dissemination, where information is condensed and interpersonally charged through (de)legitimation strategies which embody hegemonised heteropatriarchal ideologies and values. To represent and synthesise people’s misogynist and sexist knowledge, and to justify the honour killing of Baloch, the social media users make use of selective knowledge constructed from the combinations of various popular discourses, supported by the references to selected religious scripture. This study is a part of a more detailed study on Gendered Epistemic Discourse Analysis (GEDA) which aims to focus on the relationship between discourse, knowledge and heteropatriarchy. Such studies will provide deeper insights into socio-cultural contexts where honour killing is practiced, and facilitate further development of feminist approaches to discourse, knowledge and socio-cultural context.

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Rajagopalan, Kavitha. "‘honour’ killing and violence: theory, policy and practice." Feminist Review 112, no. 1 (February 2016): e8-e10. http://dx.doi.org/10.1057/fr.2015.68.

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Hague, Gill. "‘Honour’ Killing and Violence: Theory, Policy and Practice." Gender & Development 23, no. 3 (September 2, 2015): 554–57. http://dx.doi.org/10.1080/13552074.2015.1112531.

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Clough, Amanda. "Honour Killings, Partial Defences and the Exclusionary Conduct Model." Journal of Criminal Law 80, no. 3 (June 2016): 177–87. http://dx.doi.org/10.1177/0022018316646636.

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The partial defence of loss of control, as set out in s. 54 and s. 55 Coroners and Justice Act 2009 makes clear that those fearing violence will be partially exculpated from the harsh mandatory life sentence a murder conviction mandates, while a killing out of sexually jealousy will not. What is less clear is which other circumstances, and emotions, will be included under the umbrella of the two qualifying triggers to the partial defence. This article considers if honour killings in particular will be able to achieve a successful loss of control plea, and a missed opportunity to have such cases excluded expressly by the wording of the Coroners and Justice Act 2009.

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Train, Kelly Amanda. "PATRIARCHY AND THE “OTHER” IN THE WESTERN IMAGINATION: HONOUR KILLINGS AND VIOLENCE AGAINST WOMEN." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 143–57. http://dx.doi.org/10.18357/ijcyfs121202120087.

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The purpose of this article is to explore the pedagogical challenges of teaching university-level, feminist, anti-racist courses that examine how Eurocentric patriarchal practices of male violence against women within Canadian society are normalized and obscured through the concept of honour killing. I argue that the normalization of Western structures and practices of patriarchy reproduces racism, sexism, and classism by focusing attention on the “Otherness” of non-Western forms of patriarchy. Honour killings are rendered as distinct from other forms of male violence against women on the basis that they are seen solely as a product of non-Western cultures and religions and not as part of a spectrum of forms of male violence against women practised by all patriarchal societies in Western and non-Western countries.

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Hina Rafique, Maryam Tariq, and Saadat Ali Khan. "Negotiating the Societal and Cultural Impact on a Perpetrator’s Psyche in Elif Shafak’s Honour." sjesr 4, no. 2 (May 1, 2021): 109–18. http://dx.doi.org/10.36902/sjesr-vol4-iss2-2021(109-118).

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The present study focuses on investigating the behavioral psychology of the protagonist, Iskender as a killer from the text Honour by Elif Shafak, a renowned Turkish novelist. Albert Bandura's Social Cognitive Theory (1977) presents the importance of Observational Learning, Imitation, and Modeling in an individual's social learning and personality development. He propounds that behavior, cognition, and other environmental influences: all operate as interacting determinants to influence the development of an individual. Hence, by taking the cognitive framework of Bandura, and by tracking the factors behind the felony committed by Iskender in the name of honor, the researchers have analyzed Iskender’s behavioral psychology and guilt-oriented self. The study showed that Iskender was not criminal by nature but had been forced to act on honor ideology. Honor serves as a social code in Turkish Islamic culture and the analysis shed light on the moral principles or ethos in Turkish society implying that moral degradation and honor-killing practices are an everyday phenomenon in Turkish Islamic culture. The arguments in the study provided a lens to the readers to understand the psyche of the accused; Iskender was a victim of culturally transmitted ideology. Society, culture, and immediate relations served as the powerful influences on him in instigating him to commit this felony. Besides, the analysis exposed the subaltern position of women in Turkish culture. The study is a positive addition to Turkish literature and literature on honor killing.

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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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Bulunur, Kerim İlker. "An honour killing in Aintab: The issue of killing fornicators in the Ottoman Empire." Acta Orientalia Academiae Scientiarum Hungaricae 69, no. 3 (September 2016): 231–48. http://dx.doi.org/10.1556/062.2016.69.3.1.

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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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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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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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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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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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Kadir, Zul Khaidir. "Honor Killing dan Modernisasi Hukum Pidana di Berbagai Negara Muslim." PUSAKA 5, no. 2 (November 19, 2017): 269–79. http://dx.doi.org/10.31969/pusaka.v5i2.184.

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Salah satu karakteristik negara demokratis adalah kesamaan semua orang di depan hukum. Namun, di negara-negara dimana pembunuhan karena kehormatan (honour killing) masih dipraktikkan oleh masyarakat, persamaan tidak selalu berlaku. Hal ini terutama terjadi di kalangan keluarga yang menganut sistem bahwa wanita berada di bawah kendali laki-laki. Honour killing yang merupakan praktik yang diberlakukan terhadap anggota keluarga yang melanggar kebiasaan adat yang berlaku, ditemukan di banyak negara, termasuk negara-negara Muslim. Penelitian ini bertujuan untuk melihat perlakuan hukum pidana terhadap pembunuhan karena kehormatan di berbagai negara Muslim. Penelitian ini menemukan perlakuan pembunuhan kehormatan bervariasi di berbagai negara Muslim dengan hukum pidana yang berbeda-beda. Indonesia misalnya, tidak mengatur pembunuhan karena kehormatan dalam pasal-pasalnya, namun memberi wewenang kepada hakim untuk mempertimbangkan dalam putusannya nilai-nilai yang hidup dalam masyarakat. Sementara di negara-negara muslim lainnya terdapat di antaranya yang memberikan hukuman berat sebagai efek jera terhadap pelaku dan ada pula yang mengatur dalam KUHP dengan menjadikannya alasan untuk meringankan hukuman.

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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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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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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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Khanum, Surryia, Dr Muhammad Arfan Lodhi, and Anila Hashim. "Thematic and Contextual Reflection of Women in ‘Honour Unmasked’ by Nafisa Shah." Journal of Advances in Education and Philosophy 6, no. 1 (January 28, 2022): 24–29. http://dx.doi.org/10.36348/jaep.2022.v06i01.004.

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The purpose of this research is to provide light on the trauma experienced by females in Pakistan, particularly in upper Sindh. This research shall show how women are murdered in the name of honor as a result of this investigation. Nafisa Shah, the author of this book, has worked as a journalist, researcher, and administrator. She is from upper Sindh, which explains why she went into depth about the genuine unpleasant truths of Karo kari (A detestable ritual). The author recounts the instances of women who were assassinated in the sake of honor. Additionally, she highlights the experiences of women who strive for their life, escape, and successfully survive. Karo kari is a colloquial term for honor killing. Karo kari, or honor killing, is a long-standing ritual in rural Pakistan, particularly in upper Sindh. Nafisa Shah is a writer who stumbled into politics. In Pakistan, honor killing is referred to as karo kari. This deed is performed in order to restore the family's honor. This is a widespread practice in Pakistan, particularly in upper Sindh. Activists on both the international and Pakistani levels are working to end this practice. A qualitative approach has been used to analyses the text of Nafisa shah in order to get the desired answers.

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Latifullah, Malik, and Zia ur Rehman. "E-3 Islamic Reforms for the Value of Human Life." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 6, 2020): 16–28. http://dx.doi.org/10.53575/e3.v4.02(20).16-28.

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In the beginning of Islam no value had been given to the human life in the world. Savages killings of men by beasts, slaughtering them like animals and burning them just for entertainment of friends, were common .Under the Roman civil law slaves, were regarded simply as things. Their masters possessed the power of life and death over them. The removal of the female womb and premature abortion of pregnancy was not considered illegal or immoral .The sacrificing of human being was also a religious custom. Woman had lost her respect and honour in the world so usually a man was losing his wife in a gambling game .A widow would often commit sittee (suicide) upon the death of her husband in Indian society. Killing wives by their husbands was like a killing of pet animals. The Syrians had been selling their kids to pay the government dues and debt. Every indebted person in Persia would sell himself like a slave. Self-torturing and killing by suicide was also common. Human flesh was cooked and sold in the food shortage of one thousand thirty. In short, the human value reduced to the level of cattle. These evils and cruel practices have been strictly banned by Islam for the preservation of human life.

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Chua, Gabriel Clement, Ida Baizura Bahar, and Rohimmi Noor. "Honour Killing as Engendered Violence against Women in Amit Majmudar’s Partitions (2011)." 3L The Southeast Asian Journal of English Language Studies 22, no. 1 (March 7, 2016): 221–33. http://dx.doi.org/10.17576/3l-2016-2201-17.

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Sharma, Kanika. "‘Understanding the concept of Honour Killing within the Social paradigm: Theoretical Perspectives’." IOSR Journal of Humanities and Social Science 21, no. 09 (September 2016): 26–32. http://dx.doi.org/10.9790/0837-2109082632.

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Thriveni Kathi and Prof Dr Mohan Rao Bolla Kumar. "The Special Marriage Act, 1954: A Critique." Legal Research Development: An International Refereed e-Journal 1, no. II (December 30, 2016): 10–15. http://dx.doi.org/10.53724/lrd/v1n2.03.

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India is a country with divergent cultural gaiety and religious affinity of people living together exhibiting ‘unity in diversity’. Institution of marriage and value oriented family system are signifying features of Indian culture. The Supreme Court stated that every young man or a woman, has a right to marry cannot be accepted in the absolute terms. Having regard to the age and the biological needs, a person may have a right to marry.4 Arranged marriage, (that to,) or intra caste marriage is the generally accepted norm in the Indian society. ‘Love marriage,’ ‘inter caste’5 or ‘inter religious,’ marriage or ‘registered’ / ‘Court marriage’ is generally is a rarity.6 Parents customarily select bride or groom to their children in the same caste or religion. The society eschews those who marry out of their caste or community. Honor killings7 have been reported every year in India.8 Interestingly, from the statistics of the United Nations, one in five cases of honour killing internationally every year are of India.9 On the other hand, there are some NGOs helping the performance of love marriages and extending protection for such love marriages

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Begum, Reema, Roxanne Khan, Gayle Brewer, and Beth Hall. "“They Will Keep Seeing Young Women Murdered by Men. Enough Is Enough-We Have Seen too Many Women Lose Their Lives”. Lessons for Professionals Working with Victims of ‘Honour’ Abuse and Violence." Genealogy 4, no. 3 (July 1, 2020): 69. http://dx.doi.org/10.3390/genealogy4030069.

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The brutal ‘honour’ killing of Banaz Mahmod, aged 20, is still one of the most prominent murder cases of this kind in Britain. This was due partly to its complexity as well as the poor police response to Banaz’s pleas for help before her death—most notably, she reported her abuse on multiple occasions, forewarned them of her murder, and named her killers. This tragic case was a painful example of how professional agencies in the UK fail victims of so called ‘honour’ abuse and violence. Fifteen years on, support services are still naive about the people and communities most vulnerable to ‘honour’ abuse in Britain. More recently, campaigns to include Black, Asian, and other ethnic minority victims in the mainstream domestic abuse agenda have encouraged agencies to be culturally-competent in their support of ‘honour’ abuse victims, to redress previous failings. To facilitate this, this study conducted a focus group discussion with fourteen women (12 victim survivors and 2 support workers) recruited from a support organisation for ethnic minority women dealing with ‘honour’ abuse, to gain insight into their lived experiences. Interviews were analysed using interpretative phenomenological analysis. Three superordinate themes emerged, each with two sub-themes; vulnerability (sub-themes, fear of external organisations and racism); organisational and agency support (sub-themes, education and support from law enforcement), and rules and restrictions (sub-themes, immigration status and agency funding). These themes should be explored by professionals to better understand how to support female victims of ‘honour’ abuse and violence, without disparaging their culture.

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Razack, Sherene H. "SHOULD FEMINISTS STOP TALKING ABOUT CULTURE IN THE CONTEXT OF VIOLENCE AGAINST MUSLIM WOMEN? THE CASE OF “HONOUR KILLING”." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 31–48. http://dx.doi.org/10.18357/ijcyfs121202120082.

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The violence, scale, and power of anti-Muslim narratives circulated on the internet and elsewhere continue to have considerable impact on feminist antiviolence initiatives. I examine contemporary responses to “honour killings” with particular reference to the Palestinian, Indian, and North American contexts, reflecting on how anti-violence advocates negotiate the terrain of culture in the case of honour killings. I ask whether the focus on culture has an impact on how courts and society view violence committed by Muslim men (and sometimes women) against Muslim women and girls. I suggest that cultural details contribute little to an enhanced legal understanding of the crime simply because this is not their primary purpose. Instead, the cultural details are part of a pedagogy that conveys a message of the racial and cultural superiority of the dominant society and a corresponding inferiority of Muslim cultures. We should therefore always talk culture with the greatest of restraint lest the racism that accompanies culture talk inhibit our understanding of the violence and limit our capacity to respond to it.

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Korteweg, Anna C. "‘Honour Killing’ in the Immigration Context: Multiculturalism and the Racialization of Violence against Women." Politikon 41, no. 2 (December 20, 2013): 183–208. http://dx.doi.org/10.1080/02589346.2013.866186.

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Pitts, J. "Joseph's Dilemma: 'Honour Killing' in the Birth Narrative of Matthew. By Matthew J. Marohl." Literature and Theology 24, no. 4 (October 23, 2010): 451–53. http://dx.doi.org/10.1093/litthe/frq055.

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Frowe, Helen. "Defending Defensive Killing: Reply to Barry, McMahan, Ferzan, Renzo, and Haque." Journal of Moral Philosophy 15, no. 6 (December 18, 2018): 750–66. http://dx.doi.org/10.1163/17455243-01506003.

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This article responds to objections to the account of permissible harming developed in Defensive Killing, as raised by Christian Barry, Jeff McMahan, Kimberly Ferzan, Massimo Renzo and Adil Ahmad Haque. Each paper deserves much more attention than I can give it here. I focus on Barry’s important observations regarding the liability to defensive harm of those who fail to rescue. In response to McMahan, I grant some of McMahan’s objections to my rejection of the moral equivalence of threats and bystanders, but reject his analysis of my Shield cases. I welcome much of Ferzan’s development of my account of ‘futile’ defence, but offer some concerns regarding her own view of when honour can be appropriately defended. I argue that Renzo’s objections to my account of bloodless invasions are unpersuasive, and identify some problems with Renzo’s own view. Finally, I defend my account of civilian liability against Adil Haque’s critique.

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Eldén, Åsa, and Jenny Westerstrand. "Hederns försvarare. Den rättsliga hanteringen av ett hedersmord." Tidskrift för genusvetenskap 25, no. 3 (June 15, 2022): 35–56. http://dx.doi.org/10.55870/tgv.v25i3.4072.

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In this article, we analyse the judicial handling of the murder of Sara in Umeål996. As point of departure, we use the verdicts from the district court and court of appeal, together with the preliminary investigation reports. In our analysis, we see connections between different forms of violence (e g threats, physical violence), violence used by different men (e g brothers, fathers, uncles), directed against different women (e g sisters, mothers). We also analyse the violence in a cultural context of honour. Our analysis of violence in its context and focus on the connections mentioned, points towards a comprehensive perspective. This perspective enables an analysis of the honour killing of Sara, showing how a collective of men, with reference to the honour of the family, use different forms ofviolence against several female relatives. In our interpretation, the perspective used in the judicial handling of the case is quite another. Here, the acts of violence are separated anddemarcated, and through this, disconnected from their context. Because of such fragmentising understanding, the action of the men ends up outside the judicial understanding of violence, and its perpetrators are found not guilty. A comprehensive perspective, however, may correspond to women's experience of violence and look after women's interests.

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Gibbs, Andrew, Nader Said, Julienne Corboz, and Rachel Jewkes. "Factors associated with ‘honour killing’ in Afghanistan and the occupied Palestinian Territories: Two cross-sectional studies." PLOS ONE 14, no. 8 (August 8, 2019): e0219125. http://dx.doi.org/10.1371/journal.pone.0219125.

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Korteweg, Anna, and Gökçe Yurdakul. "Islam, gender, and immigrant integration: boundary drawing in discourses on honour killing in the Netherlands and Germany." Ethnic and Racial Studies 32, no. 2 (January 8, 2009): 218–38. http://dx.doi.org/10.1080/01419870802065218.

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Tomsen, Stephen. "Victims, Perpetrators and Fatal Scenarios: A Research Note on Anti-homosexual Male Homicides." International Review of Victimology 9, no. 3 (December 2002): 253–71. http://dx.doi.org/10.1177/026975800200900302.

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Anti-homosexual harassment and violence are often described as ‘hate’ crimes perpetrated by homophobic people who act on an extreme and irrational contempt for the sexual identity of victims, and killings are regarded as the most typical form of these incidents. But there is little detailed international research evidence about the victims, perpetrators and the social aspects of such fatal violent incidents. The author's ongoing study in New South Wales, Australia, has filled some of these gaps. It has drawn evidence from 74 homicides with male victims that occurred in New South Wales between 1980–2000. Information sources were press records, police interviews with suspects, Coroner's court files and documents from the criminal trials of accused perpetrators. Analysis of the social characteristics of victims and perpetrators and the fatal scenarios reflect the significance of situational factors (such as alcohol, illicit drugs and anonymous sexual cruising) as well as the ‘hate’ motive in this fatal violence. Some perpetrators have serious drug use or psychological problems, whereas most killers are young men and boys from socially disadvantaged backgrounds. The major scenarios of killing indicate that these crimes are linked to commonplace issues of male honour and masculine identity that are sharpened in the perpetrators’ situations by their marginal social status.

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Caffaro, Federica, Federico Ferraris, and Susanna Schmidt. "Gender Differences in the Perception of Honour Killing in Individualist Versus Collectivistic Cultures: Comparison Between Italy and Turkey." Sex Roles 71, no. 9-10 (September 16, 2014): 296–318. http://dx.doi.org/10.1007/s11199-014-0413-5.

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Prof. Prajakta S. Raut. "Epic Woman Stepping into Reality: Depiction of Draupadi with a Feminist Lens with Reference to Three Indian Novels." Creative Launcher 6, no. 3 (August 30, 2021): 123–29. http://dx.doi.org/10.53032/tcl.2021.6.3.24.

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Lower status of women is a stain on any society. The problem is becoming glaring in India in the wake of atrocities caused against women ‘from womb to tomb’. Even in this twenty first century, the impact of manuvadi ideology is getting evidently felt. ‘A thinking woman spoils everything’ is still the mindset. Maladies like honour killing, bride burning are still gloating over the security of women in the wake of the internalized mindset of patriarchal dictum, viz. ‘A woman does not deserve any freedom’ (Na stri swatantryam arhati). Since time immemorial, she was always taken for granted though she had never remained silent. The depiction of Draupadi in various writings underscores woman’s protest against male dichotomy and her refusal to live by disabling definitions that mark women as inferior.

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Zvinkliene, Alina. "'Honour Killings' in Modern Societies: A Sociological Perspective." ICR Journal 1, no. 3 (April 15, 2010): 532–35. http://dx.doi.org/10.52282/icr.v1i3.736.

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The issues of ‘honour’ - and in particular honour-related crimes - in modern societies undisputedly need more public reflection and discussion, especially at the meeting points of different cultures. The ‘concept of honour and shame’ - although not the only factor - is very important for understanding the background of domestic violence. This applies also - although in no way exclusively - to those Muslim family structures that are based on particular cultural traditions. The division of honour into ‘true’ and ‘artificial’ honours indicates that honour can be used to legitimate the hierarchy between members of the family. From a sociological perspective, the minimalist definition refers to honour as a right to respect. This means that honour exists both subjectively and objectively. It exists subjectively as a personal feeling as being entitled to respect. However, it exists also objectively as a public recognition of the public value of the individual. Honour/dishonour-shame always has a form of publicity.

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Ikeotuonye, Maureen. "‘Mary Amaka’ Feminism: Exploring the underside of pop-cultured ‘global women empowerment’." Current Sociology 64, no. 2 (December 4, 2015): 293–310. http://dx.doi.org/10.1177/0011392115614790.

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Until recently, conventional discourses on global inequality and justice have been inundated with what can be called the narrative of the ‘global women’s rights issues’ industry. Interpersonal themes dominate the global social mission in an almost exclusive focus on alleged remnants of colonized cultures’ ‘bad cultural practices’ – e.g. ‘rape’, ‘forced marriages’, ‘domestic violence’, ‘FGM’, ‘honour killing’. Moreover, these widely accepted cultural judgements are deployed mainly on the basis of the ‘universal values’ of ‘solidarity’, ‘egalitarianism’ and ‘liberty’ – all slogans of Western ‘Enlightenment’ philosophy. There is a genealogy of geohistorical forces (that mirror key trends in the modern/colonial matrix of power) that must be considered if we are to understand the ascendancy of the ‘global womanhood’ discourses and the institutional frameworks of reasoning upon which they rely. This article traces this genealogy, presenting an onto-epistemological critique of humanitarian imperialism that proceeds under the guise of ‘global women’s human rights issues’.

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SNYDER, TIMOTHY. "The Causes of the Holocaust." Contemporary European History 21, no. 2 (March 29, 2012): 149–68. http://dx.doi.org/10.1017/s0960777312000094.

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Not long ago I was discussing before a theatre audience in Philadelphia a performance of ‘Our Class’, Tadeusz Słobodziański's remarkable theatrical reinterpretation of Jan Gross's pioneering book Neighbors. It helped so very much that the discussion took place after rather than before the performance! It is a great honour to find my book at the centre of this discussion by colleagues, but it would be great vanity on my part to expect that every reader of this exchange will have first read my book. And yet without some general sense of the argument and substance of Bloodlands, I can hardly explain why the four responses are so different each from the other, what underlying concerns unite them, and how they might be answered. The book is a study of all German and Soviet mass killing policies in the lands between the Black and Baltic Seas from south to north and from Smolensk to Poznan from east to west. It begins from the observation that fourteen million non-combatants were deliberately killed in this zone between 1933 and 1945, when both Stalin and Hitler were in power. The figure is very high in its own right, and represents the vast majority of Soviet and German killing. The territory can be defined in terms of the number of murdered, or as the place where the Holocaust was perpetrated, or as the zone touched by both German and Soviet power: all three definitions generate the same map of the bloodlands.

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Journal articles on the topic 'Honour killing'

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