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Journal articles on the topic 'Honour killings'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2024

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1

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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2

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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3

Sule, Rucha, Aditi Acharya, and Avinash De Sousa. "Psychosocial Aspects of Honour Killings." Indian Journal of Mental Health(IJMH) 2, no. 2 (January 6, 2015): 132. http://dx.doi.org/10.30877/ijmh.2.2.2015.132-143.

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4

Singh, Amit Kumar. "The Paradox Between Universalism of Human Rights and Relativism of Culture." Journal of Southeast Asian Human Rights 4, no. 1 (June 29, 2020): 253. http://dx.doi.org/10.19184/jseahr.v4i1.8597.

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The rising tide of Honour killings against Hindu women and their justified murder in the name of culture by their parents/relatives, superficially reflects the tension between traditional and modern values in India. At a deeper level, cases of Honour killings represent the ongoing struggle between the universality of human rights and cultural relativism. Against this background, this article critically examines the role of universal human rights in relation to cultural relativism whilst assessing the values that claim to support honour killings in Indian culture. This article will examine the universalism of human rights and their influence on gender-based violence- especially relating to honour killings in North India. In addition, I will argue for an approach (drawing on the seminal work of Donnelly who proposed ‘relative universalism of human rights’) allowing the tension between universality and particularity/relativism can be reconciled.

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5

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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6

Sadowa, Katarzyna. "“Honour” Killings in Europe as an Effect of Migration Process - Perspective for Poland." International Letters of Social and Humanistic Sciences 58 (September 2015): 83–90. http://dx.doi.org/10.18052/www.scipress.com/ilshs.58.83.

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In this paper the author analyses the phenomenon of so-called honour killings as an actual problem of European countries. The author shows that the issue is present in Europe as the result of immigration process and simultaneity is far from resolving. Moreover, while there is a great risk of its’ increase, the proper combating measures are needed. As the author comes from Poland, the main aim of the publication is to stress that the problem of “honour” killings and wider -“honour” based violence is a growing threat to this country. Therefore, adequate strategy preventing the issue should be prepare now.Firstly, the author shortly characterizes the issue by providing proper definition and demonstrates its scale. The of the actual problem of “honour” killings in Europe is described especially by analysing the causal link between the immigration process and honour based violence. The second part of the publication contains the analysis of United Kingdom’s strategy for fighting against “honour” based acts and its evaluation as an example of well-developed preventing measures. Finally, the author examines the recent Polish cases of “honour” killings and shows the risk of their growing impact on Polish society and law that justifies taking immediate steps (creating adequate strategy) to deter the increase of the problem.

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7

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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8

Grewal, Puneet Kaur. "Honour Killings and Law in India." IOSR Journal of Humanities and Social Science 5, no. 6 (2012): 28–31. http://dx.doi.org/10.9790/0837-0562831.

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9

Celbis, Osman, Bora Ozdemir, Mucahit Oruc, Mustafa Dogan, and Mucahit Egri. "Evaluation of Honour Killings in Turkey." Medicine Science | International Medical Journal 2, no. 2 (2013): 640. http://dx.doi.org/10.5455/medscience.2013.02.8081.

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10

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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11

Shah Kakakhel, Niaz A. "Honour killings: Islamic and human rights perspectives." Northern Ireland Legal Quarterly 55, no. 1 (August 6, 2020): 78–89. http://dx.doi.org/10.53386/nilq.v55i1.763.

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12

Mammadova, Ulviyya, and Kristi Joamets. "Istanbul Convention, Honour Killings and Turkey’s Experience." International and Comparative Law Review 21, no. 1 (June 1, 2021): 79–99. http://dx.doi.org/10.2478/iclr-2021-0003.

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Summary The problem of domestic violence against women (DVAW) is a global concern and pivotal point which is still waiting for necessary radical measures to prevent it. Honour related violence is a phenomenon and special form of domestic violence against women that affects every country. For decades, honour killings have been a topical legal issue in Turkey. This article highlights the positive changes of Turkey’s legislation after ratification of the Istanbul Convention, which provides legal protection and prevention measures to help women and their families and shows how important it was for Turkey to implement the Convention in order to prevent these crimes. The authors shed light to the point that Turkey has done much to implement the Istanbul Convention, but male-dominated mentality, still hampers the effective prevention of gender-based violence. Article analyses the importance of the Istanbul Convention in Turkey through the “Unjust Provocation” concept and Law No. 6284 which was adopted by Turkey after ratification of the Convention.

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13

Dublish, Dr Praveen, and Yamin Khan. "Impact of Honour Killings in Haryana, India." Social Science Journal for Advanced Research 1, no. 2 (November 30, 2021): 33–40. http://dx.doi.org/10.54741/ssjar.1.2.6.

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14

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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15

Idriss, Mohammad Mazher. "Sentencing Guidelines for HBV and Honour Killings." Journal of Criminal Law 79, no. 3 (June 2015): 198–210. http://dx.doi.org/10.1177/0022018315586167.

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Honour-Based Violence (HBV) and Honour Killings are crimes committed to salvage the reputation of families and are usually committed because of the deviant (and usually sexual) behaviour of a woman is perceived to have brought about shame. Violence, it is believed, must then be inflicted in order to modify that behaviour and to cleanse the family’s reputation of dishonour. This article will explore the role of the criminal courts in tackling HBV by appropriately punishing those who perpetrate such acts. It will argue that despite the increasing number of prosecutions in these types of cases, Sentencing Council guidelines are needed not only to help achieve consistency, but to help to ensure that sentencing judges apply relevant aggravating and mitigating factors that will lead to the imposition of a proportionate sentence that is commensurate with the seriousness of the offence. This article will offer proposals and will examine the main aggravating and mitigating factors a newly devised Sentencing Council guideline should include.

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16

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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17

Asquith, Nicole L. "Honour, Violence and Heteronormativity." International Journal for Crime, Justice and Social Democracy 4, no. 3 (October 5, 2015): 73–84. http://dx.doi.org/10.5204/ijcjsd.v4i3.191.

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Popular representations of Honour Based Violence (HBV) and honour killings construct this violence as an artefact of an uncivilised code of morality. Here ird, sharaf or izzat and shame are adhered to particular moral codes that are more likely to be found in the Quran. This clichéd version of HBV frames Muslim women’s sexual autonomy as exceptionally regulated, most commonly by male family members with the complicity of female relatives. In its most extreme (and publicly known) form, HBV is epitomised by the ‘honour’ killings that come to the attention of the criminal justice system and, as a consequence, the media. Yet emerging research shows that HBV unfolds through increasingly punitive systems of social punishment, which is neither unique to Islam, nor religious communities more generally. In this paper, it is argued that the construction of HBV as a matter of deviant and antiquated Muslim honour codes is Islamophobic and that a more productive lens through which to understand collective familial violence may lie in the conceptual framework of heteronormativity.

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18

Shahid, Ali, Malik Husnain Awan, and Farhana Aziz Rana. "Honour Killings in Pakistan: Legal Perspectives and Reforms." Qlantic Journal of Social Sciences 5, no. 1 (March 30, 2024): 134–40. http://dx.doi.org/10.55737/qjss.547319279.

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This investigation delves into the pervasive issue of honour killings in Pakistan, examining its legal intricacies and proposing comprehensive reforms. Despite existing legal provisions within the Pakistan Penal Code, the implementation faces substantial challenges, including legal loopholes, societal pressures, and inadequate protection measures. Proposed reforms include enhancing legal clarity, fostering societal awareness through educational initiatives, implementing witness protection programs, expediting judicial processes, fostering collaboration with NGOs, and establishing counselling and support services. The proposed reforms collectively aim to create a nuanced and holistic strategy to combat honour-based violence. By addressing legal shortcomings, challenging ingrained cultural norms, ensuring protection, fostering collaboration, and providing compassionate support services, these measures strive to reshape Pakistan's societal landscape. The success of these reforms relies on the commitment of legal authorities, civil society, and the broader community to foster lasting change, ultimately creating a society where justice, equality, and human rights triumph over the tragic legacy of honour-based violence.

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19

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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20

Nisha, Shwet, Umesh Kumar, Anurag Ambasth, Preetish Ranjan, Arundhati Sharma, Rajesh Mahadeva, Vinay Gupta, Shivani Kampani, and Saurav Dixit. "Assessing The Issues of Honour and Violence Against Women: A Human Rights Discourse Framework for The Detection of Violence Against Women." BIO Web of Conferences 86 (2024): 01114. http://dx.doi.org/10.1051/bioconf/20248601114.

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The term 'Honour Killing' is conventionally used to denote a specific category of extralegal killings where the act of murder is seen to have been motivated by pre-modern affiliations/sentiments of some sort. Acts of violence committed against people for marrying outside of caste/religion/ethnicity or other similar infringements where they are seen by their actions to have besmirched the honour of the family and the larger community come under the broad rubric of honour crime. Implicit in using the term are assumptions that mark it as different from other crimes. Honour is defined in terms of women assigned sexual and familial roles as dictated by traditional family ideology. Thus, adultery, premarital relationships (which may or may not include sexual relations), rape, and falling in love with an "inappropriate" person may constitute violations of family honour. 'Crimes of honour' as a form of violence against women does not imply that men also are not subjected to such crimes. In cases of forced marriage or interference with the right of choice and whom to marry, pressure from older family members over younger members will apply to men as well as to women. However, women remain the victims and survivors of 'crimes of honour' and have fewer available remedies.

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21

Gill, Aisha K. "Feminist Reflections on Researching So-called ‘Honour’ Killings." Feminist Legal Studies 21, no. 3 (October 2013): 241–61. http://dx.doi.org/10.1007/s10691-013-9249-6.

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22

Ne’Eman-Haviv, Vered. "Attitudes of Arab Israeli students towards honour killings." Journal of Gender Studies 30, no. 1 (June 2, 2020): 18–28. http://dx.doi.org/10.1080/09589236.2020.1768831.

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23

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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24

Grans, Lisa. "A Right Not to Be Left Alone – Utilising the Right to Private Life to Prevent Honour-related Violence." Nordic Journal of International Law 85, no. 3 (July 13, 2016): 169–200. http://dx.doi.org/10.1163/15718107-08503002.

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Honour-related violence is increasingly recognised as a human rights problem in a number of countries. However, the scope of State obligations to prevent such acts remains largely unexplored, with the exception of so-called honour killings. This article analyses other forms of honour-related violence from the perspective of the right to private life. It argues that a positive obligation to prevent honour-related violence arises under this right. The extent of the obligation is exemplified by demonstrating to which honour-related acts the right to private life is applicable and which measures authorities can be expected to take in order to prevent these acts.

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25

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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26

Olwan, Dana M. "Gendered Violence, Cultural Otherness, and Honour Crimes in Canadian National Logics." Canadian Journal of Sociology 38, no. 4 (December 31, 2013): 533–56. http://dx.doi.org/10.29173/cjs21196.

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Abstract. Honour-based violence, and the honour crime in particular, have assumed a central place in Canadian national discourse and consciousness. Understood within mainstream Canadian discourses as a uniquely dangerous form of violence, the honour crime has been linked to recent waves of migration and culturally specific notions of honour. Imagined as a foreign and imported phenomenon brought to Canada by immigrants who fail to assimilate to national and “western” ideals of gender equality, the crime is also viewed as an extreme form of violence that must be managed and ultimately expelled. Discourses sur- rounding the honour crime now inform various key social, racial, and cultural debates across national and transnational scales. By analyzing the discursive strategies used to construct and disseminate dominant discourses on honour killings, this article maps the heightened official state and public media interest in honour-based violence and crimes.

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27

Luopajärvi, Katja. "International accountability for honour killings as human rights violations." Nordic Journal of Human Rights 22, no. 01 (February 12, 2004): 2–21. http://dx.doi.org/10.18261/issn1891-814x-2004-01-02.

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28

Giordano, Christian. "Honour between Different Cultures and Legal Systems: Social Status, Reputation, Struggles for Recognition." European Review 24, no. 3 (June 21, 2016): 417–25. http://dx.doi.org/10.1017/s1062798716000144.

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This article pursues a comparative approach to honour, a choice determined not only by the fact that anthropology, with regard to other disciplines, has striven to build its specificity on comparative analysis ever since its beginnings in the nineteenth century. A further reason is to steer clear of methodological nationalism,1 i.e. to sidestep forms of Orientalism.2 The point, therefore, is to avoid the pitfall by which issues of honour and its more violent forms, such as honour killings or blood feuds, are downscaled to a ‘Turkish’ or ‘Albanian problem’ or to a phenomenon specific solely to Middle Eastern societies.

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29

Begikhani, Nazand, and Najat M. Faraj. "Legal Treatment of Honour Crimes: Comparison Between Iraqi National and the Kurdistan Region’s Laws." European Journal of Comparative Law and Governance 3, no. 2 (June 1, 2016): 130–52. http://dx.doi.org/10.1163/22134514-00302003.

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The article discusses the legal treatment of honour crimes in Iraq and the Iraqi Kurdistan Region. It examines the judicial context in Kurdistan Region, focussing on the criminal justice system and law implementation mechanisms in relation to honour-based violence in general and honour killings in particular. The article draws on several years’ research into honour crimes in the Iraqi Kurdistan Region, including an investigation into honour-based violence led by the University of Bristol between 2008–2010. The research involved 131 semi-structured interviews with stakeholders addressing honour crimes, including legal professionals, MPs, prosecutors, police officers, victims, women’s rights activists, government officials and members of national and international agencies, including unami and undp. The article will look at different sets of legal remedies for honour crimes along with the attempts and the challenges involved in establishing justice for women in the region torn by years of war, internal conflicts and the rise of radical ideologies in the form of political Islam.

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30

Jiwani, Yasmin. "Honour on Trial: The Shafia Murders and the Culture of Honour Killings by Paul Schliesmann." Canadian Ethnic Studies 46, no. 2 (2014): 158–60. http://dx.doi.org/10.1353/ces.2014.0020.

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31

Doğan, Recep. "Did the Coroners and Justice Act 2009 get it right? Are all honour killings revenge killings?" Punishment & Society 15, no. 5 (December 2013): 488–514. http://dx.doi.org/10.1177/1462474513504797.

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32

Subbbalakshmi, A. VV S., and C. L. V. Sivakumar. "Factors Influencing Honour Killings: Need for State Intervention for Reformation." Indian Journal of Public Health Research & Development 7, no. 1 (2016): 271. http://dx.doi.org/10.5958/0976-5506.2016.00053.x.

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33

Dublish, Dr Praveen, and Yamin Khan. "Haryana's Honour Killings: A Social and Legal Point of View." Social Science Journal for Advanced Research 1, no. 3 (November 30, 2021): 40–45. http://dx.doi.org/10.54741/ssjar.1.3.6.

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34

Haggett, George K. "Bushra El-Turk and Eleanor Knight, Silk Moth Grimeborn, 9 August 2019." Tempo 74, no. 291 (December 19, 2019): 103–5. http://dx.doi.org/10.1017/s0040298219000834.

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When Eleanor Knight began researching her libretto for Silk Moth, she had to decide how to frame an opera about honour violence. Meeting women whose lives it had ruptured through the Iranian and Kurdish Women's Rights Organisation, she confronted the usual images that accompany the dozen-or-so honour killings per year in the UK media. Between the ‘old, faded school photos’ that illustrate victimhood and the male perpetrators with ‘blankets over their heads … shoved into waiting police cars’, she saw a gulf of painful complexity. ‘What’, she asks, ‘of the mothers?’.

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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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Ghazi, Aqsa, and Umar Farooq Salamat. "HONOUR KILLING AND CRIMINAL JUSTICE SYSTEM IN PAKISTAN." Review of Human Rights 9, no. 1 (March 15, 2024): 118–42. http://dx.doi.org/10.35994/rhr.v9i1.256.

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This article examines the factors that contribute to gender inequality and violence against women in Punjab, Pakistan. It focuses on District Gujranwala and examines patriarchal power structures, cultural norms, and restrictive gender roles. The article analyzes court decisions in District Gujranwala from 2012 to 2023, which show a high number of acquittals, mostly because of retracted eyewitness testimony. We argue that despite statutory reforms, there exists an over-reliance on visual evidence that undermines justice. We suggest that a comprehensive policy is needed that challenges cultural norms, advances gender equality, fortifies legal frameworks, and reforms investigation and prosecution techniques to effectively prevent honour killings and increase conviction rates.

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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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Giordano, Christian. "Honour in Different Cultures and Legal Systems." ICR Journal 1, no. 4 (July 15, 2010): 685–96. http://dx.doi.org/10.52282/icr.v1i4.709.

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This article intends to point up characteristics shared by societies in which honour still retains a major social significance. These affinities must obviously not be regarded as cultural constants but rather as ‘family resemblances’ between analogous yet distinct socio-cultural phenomena. Unlike most authors who represent honour as the expression of specific moral values or religious belonging, this article endeavours to highlight the importance of transactional and interactional social aspects that characterise the ongoing rivalries, tensions and conflicts between groups and individuals with a view to confirm their own status, prestige and reputation. Under this aspect, the struggle for the recognition and permanent management of one’s own social standing or class-belonging becomes crucial, not least because status, prestige and reputation ultimately grant easier access to economic resources. Symbolic capital grounded in honour can be turned into economic capital, while loss of honour may lead to being excluded from activities that guarantee forms of prosperity, albeit limited. This point of view allows explaining phenomena deemed criminal, such as ‘honour killings’, while avoiding any ethnocentric prejudice.

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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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Khan, Roxanne. "Introduction to the special issue on honour-based abuse, violence and killings." Journal of Aggression, Conflict and Peace Research 10, no. 4 (October 8, 2018): 237–38. http://dx.doi.org/10.1108/jacpr-10-2018-360.

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Hadidi, Mu'men, Anahid Kulwicki, and Hani Jahshan. "A review of 16 cases of honour killings in Jordan in 1995." International Journal of Legal Medicine 114, no. 6 (July 1, 2001): 357–59. http://dx.doi.org/10.1007/s004140000166.

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Chaudhry, Summaiya, Imran Ashraf, and Noor Fatima. "Minimizing and Reversing the Effect Caused by Misrepresentation of Electronic Me.." Global International Relations Review IV, no. III (September 30, 2021): 31–36. http://dx.doi.org/10.31703/girr.2021(iv-iii).05.

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t is extremely evident that a global image is extremely important for acountry, especially in today’s world and climate. With this, it is also justas important to highlight the extent to which a country’s global image canbe changed and how this benefits the country. In International as well asnational electronic media Pakistan has a terrible global image. The newsand media talks shows and social media networks all report aboutPakistan a state known for cases of honour killings, corruption, anddomestic violence

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Doğan, Recep. "Honour Killings in the UK Communities: Adherence to Tradition and Resistance to Change." Journal of Muslim Minority Affairs 33, no. 3 (September 2013): 401–17. http://dx.doi.org/10.1080/13602004.2013.853978.

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Pirnia, Bijan, Fariborz Pirnia, and Kambiz Pirnia. "Honour killings and violence against women in Iran during the COVID-19 pandemic." Lancet Psychiatry 7, no. 10 (October 2020): e60. http://dx.doi.org/10.1016/s2215-0366(20)30359-x.

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Standish, Katerina. "Understanding cultural violence and gender: honour killings; dowry murder; thezinaordinance and blood-feuds." Journal of Gender Studies 23, no. 2 (January 24, 2013): 111–24. http://dx.doi.org/10.1080/09589236.2012.739082.

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Naveenkumar, G. "An Ignorant Protagonist in Perumal Murugan’s Pyre Novel." Shanlax International Journal of English 10, S1-Jan (January 1, 2022): 70–73. http://dx.doi.org/10.34293/english.v10is1-jan2022.4738.

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India is famed for its diverse cultures, dialects, religions, traditions, and pride in the country’s integrity, but the mysterious fact is that it is also notorious for casteism. In the name of caste, casteism treats unequal societal behaviour. It’s a harsh system that divides people in general. Women are the primary victims of inter-caste marriages in this country. This article examines how Saroja, the protagonist, is ignorant of the casteist system that exists in many of the places where honour killings have occurred.

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Mucina, Mandeep Kaur. "WITNESSING, GRIEVING, AND REMEMBERING: LETTERS OF RESISTANCE, LOVE, AND RECLAMATION FROM DAUGHTERS OF IZZAT." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 13–30. http://dx.doi.org/10.18357/ijcyfs121202120081.

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This article challenges public and private constructions of honourrelated violence as they impact second-generation South Asian women and girls in Canada. While much has been written about the victims of honour killings, including high profile cases of young women killed by their families in Canada, considerably less attention and space has been given to second-generation South Asian Canadian women and girl’s stories of survivance and resistance against honour-based violence (HBV). This paper moves towards storying processes of grieving and of witnessing public stories of HBV, and documents a collective writing process I undertook in collaboration with survivors of HBV. We shared narratives of grief and pain, and the power of collective storywork. The paper includes two letters that speak to the context in which second generation South Asian women are embodying resistance and reclamation, and witnessing stories of grief, loss, love, and acceptance.

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Gitzel, Kristin. "Review of: Schliesmann, P. (2012). Honour on Trial: The Shafia Murders and the Culture of Honour Killings. Markham: Fitzhenry and Whiteside." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 9, no. 1 (February 28, 2017): 89–92. http://dx.doi.org/10.29173/cjfy29020.

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Johal, Navreet. "Review of: Schliesmann, P. (2012). Honour on Trial: The Shafia Murders and the Culture of Honour Killings. Markham: Fitzhenry and Whiteside." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 9, no. 1 (February 28, 2017): 103–6. http://dx.doi.org/10.29173/cjfy29023.

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Kowalchuk, Chelsea. "Review of: Schliesmann, P. (2012). Honour on Trial: The Shafia Murders and the Culture of Honour Killings. Markham: Fitzhenry and Whiteside." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 9, no. 1 (February 28, 2017): 113–17. http://dx.doi.org/10.29173/cjfy29025.

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