The Violence Is Not Our Culture Campaign is an initiative of Women Living Under Muslim Laws to eliminate all forms of 'culturally-justified' violence against women.
This study was commissioned and funded by the Greater London Authority to address a knowledge gap on the needs of black, minority ethnic and refugee (BMER) women experiencing harmful practices (HPs). The specific aim of the study was to provide a document which would help to engage commissioners, funders, policy-makers and frontline practitioners to improve the way London responds to HPs. The study was carried out between December 2010 and March 2011.
Schoolgirl Aqsa Parvez, sisters Amina and Sarah Said, and college student Fauzia Muhammad were all North American teenagers—and victims of premeditated, murderous attacks by male family members. Only Muhammad survived. Emmy® winner Shelley Saywell examines each case in depth in this riveting investigation of "honor killings" of girls in Muslim immigrant families. Not sanctioned by Islam, the brutalization and violence against young women for defying male authority derives from ancient tribal notions of honor and family shame.
There are many reasons why Violence Against Women is possibly the most widespread and intractable human rights violations in human history: It is embedded in social structures; It is part of cultural customs; It is due to gender inequality; It is due to gender-based economic inequality; It is due to patriarchal strictures… the list of factors goes on and on and many have expounded on it.
Yet even while it is so entrenched an issue, many people have problems recognising gender-based violence even when they are come face-to-face with it simply because:
Helping Forced marriages and honour killings are often intertwined. Marriage can be forced to save honour, and women can be murdered for rejecting a forced marriage.[5]
The issue of ‘honour’ is also one of links with the community. Unlike domestic violence, a woman who runs away from a forced marriage or honour killing will be severing links with her family and her culture. There may be no help coming from those parties.
Helping Forced marriages and honour killings are often intertwined. Marriage can be forced to save honour, and women can be murdered for rejecting a forced marriage.[5]
The issue of ‘honour’ is also one of links with the community. Unlike domestic violence, a woman who runs away from a forced marriage or honour killing will be severing links with her family and her culture. There may be no help coming from those parties.
“Honour Killing” is defined as the act of killing a person, usually a female relative (i.e. daughter, wife), who is taught to have brought dishonour to the family by engaging in “unacceptable” sexual behaviours. Studies have shown that those who commit this homicidal act are generally blood related to the victim (i.e. fathers, brothers, cousins, and sometimes other female relatives such as mothers have also been documented as being supporters). Most research and studies on “honour killings” have been conducted in the Middle East and South Asia and just recently in the U.K., Sweden, and Norway. However, little is known about this new social phenomenon in Canada.
Synopsis: "Shame" is part of the honor killing awareness-raising campaign in rural Sindh and southern Punjab. The directors take to the road, documenting shocking interviews that uncover a deep-rooted gender bias in rural Pakistan as well as the first ever footage of a karion jo qabristan, an unmarked graveyard where victims of honor killing are buried without any ritual. An important and timely film.
In this paper we will therefore examine the exact meaning of a number of concepts related to honour related violence, the most important being: honour, social status, face, family, honour killing, honour related violence.
There is a certain tendancy to consider honour related violence a subcategory of domestic violence or of male violence against women. However, the term itself reveals no correlation to that respect. Honour related violence is related to honour just like alcohol is related to alcohol related violence. The term honour related violence in itself therefore does not reveal anything about the relationship between the perpetrator and the victim, the victim's or perpetrator's gender or the place the violence takes place. The only thing it conveys is that in one way or another honour is involved.
The use of the term ‘honor killing’ has elicited strong reactions from a variety of groups for years; but the recent Aqsa Parvez and Aasiya Hassan cases have brought a renewed interest from women’s rights activists, community leaders, and law enforcement to study the term and come to a consensus on its validity and usefulness, particularly in the North American and European Diaspora. While some aver that the term ‘honor killing’ is an appropriate description of a unique and particular crime, others deem it as rather a racist and misleading phrase used to promote violent stereotypes of particular communities, particularly Muslim minorities in North America and Europe.This article works to lay the groundwork by presenting both sides of the debate over the term ‘honor killing’ and analyzing the arguments various groups use in order to justify their particular definition of the term, and if and how they support its use in public discourse. I argue two main points: one, that ‘honor killing’ exists as a specific form of violence against women, having particular characteristics that warrants its classification as a unique category of violence. Second, I show that while ‘honor killings’ are recognized as such in many non-Western contexts, there is a trend among advocacy organizations in the North American and European Diaspora to avoid, ignore, or rebuke the term ‘honor killings’ as a misleading label that is racist, xenophobic, and/or harmful to Muslim populations. This is a direct response to misuse of the term mostly within media outlets and public discourse that serves to further marginalize Muslim and immigrant groups.
HONOR KILLING: A Misclassification under the Gender Nexus.
Ms. Darnell argues in her paper that the threat of honor killing provides potential victims the opportunity to make asylum claims in the United States.
In October 2004 the United Nations General Assembly passed an historic Resolution on the elimination of crimes against women and girls committed in the name of honor.
Dr Azza Baydoun has analysed every ‘honour killing' in Lebanon that has gone before the courts since 1999 and found that behind the plea of offended honour lies the crime of femicide. She describes the patriarchal concepts of ‘deviant women' and ‘deficient men' in her research. Here she outlines some of her findings.
"Intense and widespread social concern over crimes of passion exploded in brazil in the 1910s and lasted through the 1930s. (This term refers to homocides resulting from conflicts related to love and/or sexual relations. In pradctice, the crime was generally a male crimes, involving the killing of women -- and/or their suitors -- by husbands, fiances, lovers, or fathers and brothers.) Crimes of passion were by no means a new phenomenon in Brazil, according to Portuguese law (to which Brazil was subject during the colonial period), a married man who discovered his wife in the act of committing adulery had the elgal right to kill bother her and her suitor, and the social custom of doing do did not die with the formal abrogation of this 'right'. Suddenly, however, these crimes began to be experiences as particular threatening."
This Directory sets out the contacts and brief descriptions of the activities of individuals and organisations engaged in addressing practices which can be considered as crimes of 'honour'. It includes within it lawyers, activists, researchers, government officials and community-based organisations, human rights and women's rights organisations.
Through this report, the UNDP and UNFPA seek to further contribute to the discussion and debate in Turkey about honor killings through perspectives from a cross-section of society: women and men of varying ages, educational levels, and social backgrounds; public officials; religious leaders; non-governmental organizations and the media. The report synthesis comprehensive and well-researched data to illuminate such topics as perceptions of honor ,cases of ‘dishonorable conduct’: causes and consequences and recommendations to stop honor killings.