Honour Based Violence

It is strictly a academic paper.My effort is to know the relevance of social theory on analyzing the current social issues in India with the help of Derrida’s ‘Theory of deconstruction’ and also the ‘Social Construction of Reality’ by P.Berger &T.G.Luckmann.Honour killing,Minority terrorism,Alternative media were considering as examples.

This paper explores the conceptualization of ‘honour’ killings in Canada’s increasingly diverse and
multicultural society, demonstrating that these murders are best seen as falling within the broad
spectrum of domestic violence, rather than as a separate issue. Although there is limited amount of
literature on how honour killings were reported in Canada before 2002, the current mainstream
Canadian public discourse on honour killings is growing steadily more complex, though even the term
itself is not fully understood. Looking beyond narratives that portray honour killings as resulting from
real or perceived violations of family honour illustrates the vital role that gender plays in these crimes.
Specifically, it demonstrates why they should be treated as a form of domestic violence instead of
‘exoticized’ as essentialised parts of the socio-cultural traditions and values of minority ethnic
communities.

This article examines how a vignette presented to participants during qualitative research interviews was successful in gathering information on the perceptions of 32 police officers and 14 civilians regarding "honor"-based crimes and forced marriages within the context of domestic violence. To my knowledge, this is one of the first methodological papers that presents the process of using a vignette with police on such a sensitive topic. This article offers a reflexive account of some of the methodological considerations I made when constructing the vignette that likely impacted its success. I describe the vignette, discuss how participants reacted to it, and present the themes that emerged to show how it was understood. I then emphasize how first responders engaged in the interview process with the vignette material and how this allowed for a rich, in-depth discussion on an understudied topic. Finally, I discuss the strengths and limitations of this method and make recommendations for future research.

Popular representations of Honour Based Violence (HBV) and honour killings construct this violence as an artefact of an uncivilised code of morality, unique to Islam. Here sharaf or izzat (honour) and shame are adhered to particular moral codes that are only found in the Koran. This clichéd version of HBV frames Muslim women’s sexual autonomy as highly regulated, most commonly by male family members with the complicity of female relatives. In its extreme (and publicly known) forms, HBV is epitomised by the ‘honour’ killings that come to the attention of the criminal justice system, and as a consequence, the media. While these violent crimes are uncommon in Australia, they have received growing scholarly and popular attention in the UK, USA and Canada (Araji 2000, Gill 2008, 2011; Meetoo & Mirza, 2011). This increased scrutiny of HBV, particularly in the UK, has led to a growing body of knowledge about the antecedents and characteristics of this type of violence against women. This emerging research clearly shows that this variant of VAW is neither unique to Islam, nor religious communities more generally. In particular, apart from its occurrence in Muslim communities, this type of violent crime also arises in other ‘moral’ communities (including Catholic, Hindu, Sikh, and Travellers/Roma communities) (CPS 2012, Araji 2000). In other research, intrafamilial violence which aims to regulate and control sexual and gendered behaviours has also been documented in cases of heterosexist hate crimes against gay men and lesbians (Asquith, 2013). In this sense, and contrary to popular representations, honour-based violence is not endemic to Islam, nor to religious codes of conduct. In this paper, it will be argued that the construction of HBV as a matter deviant and antiquated Muslim belief systems is Islamophobic.

Police understandings of honour-based crimes (HBCs) and forced marriages (FMs) vary in terms of an individual officer's level of expertise, knowledge, and experience in handling such situations. This study applied constructivist grounded theory approaches to analyze individual interviews with 32 police officers and 14 civilians in police agencies operating in urban and rural settings in Alberta, Canada. Specifically, this paper seeks to answer how police officers and civilians who work in police agencies experience, make sense of, and understand HBCs. Participants received a hypothetical vignette about a young woman who had reached out to the police. The vignette illustrated various forms of abuse by the woman's father, the involvement of other actors (mother, brother, family friend) and the culmination in an FM. After reading the vignette, participants were asked to respond to six questions. Analysis revealed that both police and civilians recognized the need in the vignette scenario for intervention, while experiencing uncertainty about how to respond. The findings showed that not everyone in policing would be able to identify reliably the need for police intervention, and that investigations could proceed differently depending on the investigator's level of knowledge and awareness of HBCs and FMs. Police have achieved some successful interventions, but still lack sufficient guidance on how to respond to these crimes. Clear, appropriate policies regarding which cases need to be directed to specialized domestic violence units for follow-up are needed. A significant finding points to the importance of considering cultural sensitivity discourses as well as the impact of cultural and racist stereotypes when responding to situations like the one outlined in the vignette.

This study examines Turkey's Law No. 6284, which was enacted pursuant to the Istanbul Convention's obligations for signatories to combat and prevent violence against women. The law aims to provide both protection and prevention measures to assist women and their families. However, the nation has struggled with the implementation of consistent responses to family violence. The article argues that, although Turkey has done much to implement the Istanbul Convention, the nation's male-dominated mentality and the emphasis on family coherence and harmony rather than women as "individuals" hinders effective responses to gender violence.

Since 2015, in Canada, political discourse on “honour”-based violence has shifted away from highly problematic understandings of “culture” as the cause of violence among racialized, Muslim, and immigrant communities. Instead, talk of culture has dropped out of the equation altogether in favour of more structural definitions of gender-based violence (GBV). In this article, we ask what gets lost when culture is not taken into account when talking about or trying to understand forms of GBV. Drawing from theoretical conceptualizations of culture — defined as “situated practices of meaning-making” that shape all experiences of violence, and societal responses to violence — we argue for a multiscalar approach to culture. To illustrate this framework, we first offer a critical analysis of Aruna Papp’s 2012 memoir Unworthy Creature as an exemplar of stigmatizing uses of culture and a key text promoted by the Conservative federal government at the time. We then turn to interviews we conducte...

In Denmark as in the rest of Scandinavia the notion of honour violence is often used to designate violence which (some) ethnic minority women are being subjected to as an implied contrast to violence which ethnic majority women are exposed to. The categorization of the violence -and of the women -takes place in society at large, both within the media and within popular publication discourse. In addition, the categorization in Denmark also occurs within Danish civil society, e.g. in the Rehabilitation Centre for Ethnic Minority Youth in Denmark (R.E.D.). The categorization in question came to my attention during research for my thesis on narratives about honour violence in Denmark which led me to interview thirteen women living in R.E.D. Following a narrative analysis of an interview with the R.E.D. resident Manar, the article explores how one instance of narratives on honour violence in Denmark is constituted, and how accounts on virginity with themes such as violence, gender, culture, ethnicity and Islam are constituted at the individual, social, historical and cultural levels. K E Y W O R D S : Honour violence, ethnic minority women, gender, culture, narratives, Islam, minority-majority relations, Denmark. AEresrelateret vold har som tema fyldt meget i den offentlige diskurs i Danmark de seneste godt 10 år, hvilket til dels kan tilskrives drabene på henholdsvis Fadime Sahindal i Sverige i 2002 og på Ghazala Khan i Danmark i 2005. Begge drab blev genstand for en massiv mediedaekning i hele Skandinavien, og isaer drabet på Ghazala Khan igangsatte i Danmark en bredere samfundsmaessig debat og et øget politisk fokus på integrationsproblemer og vold blandt etniske minoriteter. I forlaengelse af denne samfundsmaessige opmaerksomhed undersøger artiklen, hvordan en fortaelling om aeresrelateret vold etableres.

Popular representations of hate crime are commonly framed by the notion of ‘stranger danger’, and while more contemporary research has identified the everyday nature of this victimisation (Iganski, 2008; Moran, 2007; Mason, 2005; Perry & Alvi, 2011), there remains a gap in relation to the collective familial violence found in the analysis of 100,000 hate crimes reported to the London Metropolitan Police Service (Asquith 2013). In addition to being more violent, these intrafamilial hate crimes against gay men and lesbians are also more likely than other forms of hate crime to be perpetrated by immediate family members in a form of criminal conspiracy. This paper identifies the key characteristics of this reported violence against gay men and lesbians, and critically examines the force and effects of intrafamilial hate crime.

Applied to institute a distinct category of violence, the testimonial format of battered migrant women who escape their families is a recurrent narrative pattern in public discourses on honor-based violence. Through interviews with women categorized as victims of honor-based violence, this essay problematizes the presuppositions marking the narrated violence a distinguishable category including the testimonial format on which it derives. The critique is empirically based on resident-interviews and participant observation in a Danish refuge set to relieve honor-based violence and on resituating the analysis to include the socially, institutionally, nationally, and historically embedded setting of such interviews.