Honour Based Violence

Interactional justice is concerned with how far victims feel (i) respected by justice officials ('interpersonal justice') and (ii) informed about the progress of their case and the justice process overall ('informational justice') . Procedural and interactional justice: a comparative study of victims in the Netherlands and New South Wales. European journal of criminology, 9 (3), 260-275; Laxminarayan, M. ( ). Interactional justice, coping and the legal system: needs of vulnerable victims. International review of victimology, 19 (2), 145-158]. This paper explores the experience of interactional justice for victims of 'honour'-based violence and abuse (HBVA) who report to the police in England and Wales. HBVA refers to abuse perpetrated with reference to ideas of 'shame' and 'honour'. Semistructured interviews were carried out with 36 victims of HBVA across England. This paper documents their experience and extends the framework of interactional justice proposed by . First, we identify intersectionality, in particular, the positions of gender, ethnicity and immigration status within the victim-officer encounter, as central to interpreting the interpersonal experiences of HBVA victims with police. Second, we find that how information is used and delivered can be as important as the content and timeliness of communication. Twenty of our sample of 36 participants were happy with the initial police response, but only 9 were happy with their reporting experience overall. We argue that focusing on HBVA victims' interaction with justice actors could enable us to understand and improve HBVA victims' experience of, and satisfaction with, the justice system overall.

There is emerging evidence that Domestic Violence and Abuse (DVA) has the potential to pose a real threat to the Sikh community as it seeks to ensure that gender equality is embraced within its religious practice. Nevertheless, the interface of domestic abuse and the distress it causes to Sikh female victims in relation to their mental health is barely explored within UK academic literature. From the existing literature on DVA and South Asian women, what we do know is that there may be a denial of the issue within communities due to shame and family exposure. We are aware of the high rates of suicide and self-harm that is prevalent within the South Asian culture, something often attributed to inter-familiar conflict. The pioneering community-led British Sikh Report or BSR (British Sikh Report 2017) surveyed 2000 Sikhs and found that seventy-two percent of Sikh-identifying males and females considered that violence and sexism affected British Sikh women's lives. Notably, the type of violence was not particularised enough to be able to gain a full understanding and extent of the issue. A further eighty-three percent of male and female participants felt that women should be provided mental health support in Gurdwaras (temples). This grassroot report has been presented to Parliament and was pioneered by local MP's and is clearly topical in terms of study. To date, we are aware of no UK-based academic study that focuses on the experiences of Sikh victims of abuse. This paper aims to extrapolate key generic studies on domestic abuse in the South Asian culture, in order to help formulate an initial understanding of issues involving domestic violence and mental health as it impacts Sikh women in Britain. Further recommendations for research within this community are presented.

Niniejszy artykuł poświęcony jest kluczowym osobom w postępowaniu honorowym –sekundantom, którzy zwani byli również zastępcami honorowymi. Poprzez dokonanie analizy porównawczej kodeksów honorowych Włdysława Boziewicza Polskiego kodeksu honorowego (1919)oraz Ogólnych zasad postępowania honorowego (1927) dokonana ostanie rekonstrukcja zawartej w nich normatywności w zakresie roli sekundantów. Pozwoli to prześledzić kierunek zmian w refleksji Boziewicza nad istotą przebiegu postępowania honorowego, która zawarta jest w jego kodyfikacjach.  Tym samym ujawni się jeden z punktów jego krytyki społecznej wymierzonej względem praktyki postępowań honorowych. Badanie ujawni jak w refleksji Boziewicza nad postępowaniami honorowymi wzrosła rola autonomicznej refleksjimoralnej zastępców honorowych i wspólnoty etycznej, którą reprezentują, względem woli ich mocodawców.

Turner for her secretarial assistance, Rachel Evans, Androula Freke, Linda Wilson and Joanne Sibthorpe, for their committed financial work on the project, Rapinder Virdi and Kirin Kang for transcribing support and the security and insurance offices and ethics committees of both universities. Special thanks to Dr John Hogan for his support throughout the lifetime of the project, and to Dr Alexia Casale, Marilyn Manzer and Lynn Sardinha. We would also like to thank Aras Publishing for publishing the Kurdish and the English versions of this report at low

Immigrant women are at a high risk of intimate partner violence (IPV) and experience many challenges to help-seeking. Currently, little is known about IPV service providers' perspectives for better supporting immigrant women within their agencies. Drawing on an intersectional framework, constructivist grounded theory (CGT) with a modified written vignette technique was employed. Online surveys were used to gather service

Background: This paper discusses Dutch general practitioners (GPs) responses to patients, mostly women of migrant background, with health issues related to so-called Harmful Traditional Practices (HTPs) and other troubling issues of gender and culture, that harm the rights and well-being of women. GPs long-lasting personal relationship with their patients and familiarity with their situation make them well positioned to help these patients. Yet, we know very little what troubling health issues related to gender and culture GPs actually encounter in their consultation room and how they deal with them. We suspected, moreover, that their professional ethics offered insu cient moral guidance. Method: The paper is based on in-depth interviews with fourteen GPs in the Netherlands. Results: The GPs frequently encountered cases of gender and culture they found troubling, like honor related violence. Some GPs complied with requests for deceitful diagnoses, that were informed by harmful traditions, like requests for virginity certi cates, because they believed this was in the patient's best interest. They therewith compromised their own medical ethics. Their interventions possibly also contributed to the continuation of the harmful practice. On the other hand, respect for their patients' autonomy made the GPs reticent to intervene, also in case of harmful practices. They required explicit consent or a concrete request from the patient, which might, given the coercive conditions of their patients' lives, be overdemanding and risk wrongfully withholding help. Bioethics was of little help. Conclusions: Well-intended medical intervention may contribute to the continuation of cultural traditions that violate women's human rights. Not intervening in harmful issues of gender and culture out of respect for the patient's autonomy may, however, just as little contribute to the well-being of the patient, because it possibly overstates the patient's freedom to request intervention. More re ection is needed among medical professionals and in medical education on these troubling issues of gender and culture and their implications for medical intervention.

Violence, gender and culture – an ethnographic approach. This article explores how an ethnographic approach to the study of violence against women (VAW) can provide insight into a particular gender culture with particular gender logic(s). The empirical data come from a study the authors have done on VAW in ethnic minority families in Denmark. The analytical framework consists of four analytical perspectives: the perception of violence, the continuum of violence,the triangle of violence and the context of violence. The main findings are: An ethnographic approach contributes with a unique ‘insider’ perspective, which makes it possible to get insight into the gender-cultural logic(s) of violence while putting these into play with general features of VAW and ethnographic context. VAW emphasizes a particular gender order by disciplining women. In that sense violence serves as an arena for the construction of gender. 

Honour, Violence, Women and Islam, edited by Mohammad Mazher Idriss and Tahir Abbas, approaches honour-related violence (HRV) to women from sociolegal perspectives, with individual chapters written by lawyers, sociologists, criminologists, and Islamic theologians. The editors have encouraged the authors to provide readers with a broader appreciation of the development and contemporary relevance of crimes of honour, and show how social and legal reform can combat this trend. By maintaining a strict focus on Islamophobia and HRV in relation to Muslim women living in Muslim communities in both Western and non-Western societies they hope to appeal to a wide body of readers. On the whole this common framework contributes to providing a rich, integrated exploration which supports a fuller understanding of the topic. Moreover while the chapters contain different emphases, most of these authors agree in understanding HRV as acts of violence predominantly against women "who are perceived to have transgressed a religious-cultural divide, particularly in matters relating to sexuality" (p. 1). The concept of honour. .. denotes a series of codes which include different variables in its content as well as different implementation procedures, in controlling and regulating women's sexuality, their lives, choices and their autonomy, all within a hegemonic masculine order in which we live.

Purpose-The purpose of this paper is to explore the perceptions of and barriers to reporting female genital mutilation (FGM) by victims and survivors of FGM to the police in England and Wales. Design/methodology/approach-The paper is based on 14 interviews conducted with adult survivors and victims of FGM. A combination of 1:1 and group interviews were used, based on the preference of the respondents. Respondents were recruited in collaboration with specialist non-governmental organisations and major stakeholders in the area of honour-based violence and black and minority ethnic communities. Findings-A key finding in this research was that all victims/survivors the authors interviewed stated that they did not support the practice of FGM, and that they would not follow it for younger women in their own family. Second, the authors found that none of the respondents had reported their experience to the police. Third, they identified key barriers to reporting, which included: their belief that reporting their own experience would not serve any purpose because they had experienced FGM as children, and in another country; and that they did not feel able to report new incidents of FGM in the community because of a lack of trust in the police due to previous negative experiences. Finally, they believed that FGM could be prevented only by work within the community, and not through engagement with the criminal justice system. Originality/value-This is, to our knowledge, one of the first papers that is based on victims and survivors' perceptions that explores barriers to reporting cases of FGM to the police, and offers levers for change.

is at the University of Roehampton. 2 This includes how belief in the importance of 'honour' can appear to justify (even to the victim) the abuse perpetrated and/or tolerated by family members and the wider community. Victims of HBV are likely to have their movements strictly controlled: they may also be subject to insecure immigration status, financial control and language barriers. In this way, they may be less likely to come in to (un-monitored) contact with professionals such as teachers, GPs or social workers or to form relationships with friends or colleagues outside of the extended family or community.

The brutal custom of honour killings is practised in various societies of the world, including Pakistan; thereupon, the underline objectives of such killings are explored in a famous Pakistani Newspaper, 'The Dawn'. Two (2) editorials from 'The Dawn' newspaper were analysed using a text analysis technique comprising vocabulary, grammar, cohesion and text structure called Forensic Discourse Analysis (FDA). The basic descriptive mixed-method revealed that The Dawn's left-wing ideology influences people, and the patterns of honour killings are usually socially and economically constructed with the strong support of flawed frames of culture and religion, favouring the culprits with the sympathetic escape.

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 conducted with service providers serving South Asian survivors of GBV in Toronto from 2011 to 2013. Our analysis illustrates how to talk about culture as a key ingredient shaping multiscalar violence, regardless of whether that violence occurs in majority or minority communities. We conclude with three policy implications for addressing HBV moving forward.

Purpose“Honour”-based violence (HBV), a form of gender-based violence (GBV), has received increasing interest from media, human rights organisations, academics and the public. A significant increase in the occurrence and reporting of HBV in many parts of the world and its detrimental impact on the health and well-being of women, girls, communities and wider society; marks it as a major public health concern. However, awareness and recognition of HBV in the field of public health is low in many countries and there is little known about its nature, roots and distribution. The paper aims to discuss these issues.Design/methodology/approachThe literature was searched using the Scopus database and a series of search terms related to HBV, GBV and health and well-being.FindingsDefinition of HBV and its forms is varied across cultures. There is a lack of consensus on how HBV can be identified over other forms of violence and no explicit theoretical perspectives have been sufficiently develop...

Honor killing is a violent crime committed by one or more perpetrators, in which the crime’s intention is to restore honor to their family. In this narrative review, the authors investigate the epidemiology of honor killing in the Eastern Mediterranean Region. Furthermore, the social, cultural, and legal aspects of honor killing are discussed. Numerous socio-cultural factors lead to the action of killing for honor in this region. They include deeply rooted patriarchal dominance, the desire to maintain social status, and being poorly educated. Honor killing perpetrators have similar characteristics, such as rating female chastity at a higher price and justifying violence against women. The impact of honor killing on family members is much greater than the perceived families’ beliefs of the community’s rejection of the female’s dishonorable behavior. Silence culture dominates these societies, and many crimes are under-reported in this region. Often, a judicial trial is not conducted f...

This paper takes up an ethically challenging position: it argues that it may be useful to explore how 'queering' heteronormative embodiment in public space may lead to certain types of policing practices. It argues that policing may involve ways of 'reading' particular bodies as 'queering' heteronormative ways of doing subjectivity, and that this may have implications for queer communities more broadly. In doing this, the paper challenges policing as somehow impartial by suggesting that more could be done for queer communities. Informed by literature about heteronormative police culture, hate crimes and embodiment, police-queer relationships, and ethical policing practices, this paper brings together these discomforting issues and suggests they are explicitly important for policing young people that 'queer' heteronormativity. The paper concludes with a call for 'embodying' criminological research to produce ethical policing practices with queer communities.

The current study has been conducted to explore demographics-based differences in assessing attitudes toward honor killing. The scale used to measure attitudes is a newly developed indigenous measure. The scale consists of two subscales as follows: (a) affirmation of honor killing and (b) deterrence of honor killing. The sample comprised 695 individuals (248 males and 447 females) with ages ranging from 18 to 55 years ( M = 25.89 , SD = 8.10). The sample was collected from the federal capital city of Pakistan and various cities of Punjab (Pakistan). The results of the study found nonsignificant gender differences in the attitudes toward honor killings. Furthermore, people living in rural setups showed more affirmation than people living in urban setups. Likewise, older adults showed more affirmation to honor killing than adults of younger age groups. Finally, participants belonging to a joint/extended family system were more affirmative and had acceptance toward honor killing than t...

Chris Russill (CR): I wonder if you might situate your article and collaborations with respect to the #CommunicationSoWhite intervention more broadly. How are you inspired and motivated by it? How do you engage and situate yourselves with respect to it? How are things both similar and different in Canada? The title of your article, "On the Margins of the Margins: #CommunicationSoWhite-Canadian style," suggests the specificity of the Canadian context. So, as a first question, could you to say more about that wider context and the circumstances of your piece? Faiza Hirji (FH): Should I start with the background on the ICA pre-conference? Yasmin Jiwani (YJ) & Kirsten McAllister (KM): Yeah. FH: So this piece was inspired when the ICA, the International Communication Association, put out a call for papers for a pre-conference they were doing on #CommunicationSoWhite. And, of course, as usual, the three of us have absolutely zero time, but I saw that, and I thought, "Somebody should speak about this on the Canadian side." I think there were a lot of things going on at my university and challenges I was seeing in terms of conversations around EDI [equity, diversity, inclusion] that were really sort of swirling in my mind and giving me some frustration around this area, maybe more than I would normally have because I always sort of joke that I'm usually the Pollyanna of this group, but lately it's getting harder and harder to stay that way. But anyway, I think I wrote to Yasmin-and Yasmin wrote to Kirsten-and said, "You know, I think this is really important even though I know we're all busy, does anyone want to go to Washington and present as well?" And so we ended up trying to put together a panel and then found that experience of not only presenting but also listening to the experiences that other people were having resonated with us. At some point, somebody suggested that we should write about this, and then the organizers of our panel were also working on a special issue for Communication, Culture and Critique and had followed up to say it would be great to get a piece on this Canadian perspective, [saying,] "We don't have room to publish three individual papers, but could the three of you perhaps work on a joint paper?" We had actually already been talking about the fact that that would make sense, and so we decided to try and work on that. And that whole process felt like it took forever. So that's how we got from here to there. That's just kind of the preliminary, and Kirsten and Yasmin might want to add more. KM: This was an interesting moment because Yasmin and I had attempted to set up a [caucus] for scholars working on critical race theory, anti-colonialism, and diaspora studies nine years earlier in 2011 at the CCA [Canadian Communication

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 les...

The study reported here explored the relationship between symbolic violence and overt violence through the descriptions of hate incidents experienced in South Africa. Data were collected during a five-year longitudinal study conducted under the auspices of the Hate Crimes Working Group, using its Hate and Bias Monitoring Form and an accompanying user guide. Thematic analysis was used to create categories, themes and interpretations of hate incidents. Six primary themes emerged: i) the victim is less than human or like an animal; ii) humiliation of the victim; iii) use of extreme overkill or destruction; iv) the victim is to blame; v) messages conveyed by hate incidents; and vi) intentional unfair discrimination. These themes are discussed in relation to the existing body of literature on symbolic violence. We argue that there is a mutually reinforcing relationship between symbolic violence and overt violence in hate victimisation. Symbolic violence creates a society in which hate vi...

In this article Maaike Meijer argues that not only the film One flew over the cuckoo’s nest (1975), but also its literary pretext and the history of its interpretation serve as valuable objects of analysis. Four distinct interpretations of the film offer diverse readings of its narrative in general, and of nurse Ratched in particular. Depending on the interpretative point of view, nurse Ratched has been read as a figure of repressive, sadistic motherhood; of resistance against the injustices of the psychiatric institution; the film as sexist and racist hatespeech; and as a gender-critical reflection on men’s emancipation. Meijer, however, offers a fifth interpretation – one that focuses on the invisibility of male and institutional violence – in which nurse Ratched is understood as a ‘Momist’ figure on which the blame for such invisible violence is projected. These interpretations invite a further reflection upon the historical reception of the film, which has tended to pass over it...

Media groups across Europe have reported on what has been called a “gay genocide” and “antigay purge” in Chechnya; it is alleged that men, suspected of being gay, have been victimised by the authorities and been threatened with so called ‘honour’ killings by their families. Further disconcerting is that homophobic ‘honour’ based violence is reported in other countries where homosexuality is condemned or considered ‘a sin’ this includes South Asian nations where same-sex sexual activity is not only taboo but a criminal offence with a maximum penalty of life imprisonment. [ii] With a focus on female victims, studies with South Asian and Middle Eastern populations have identified a range of social and demographic factors that explain why some people endorse ‘honour’ abuse and killings. [iii,iv] As the victimisation of girls and women is far more frequent, this has attracted the lion’s share of scholarly and public interest. Investigations into homonegative ‘honour’ based victimisation ...

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 worke...

This paper comes up with possible solutions to tackle the emerging global concern called honour killing. It has been rampant in many less developed countries and has become increasingly visible in the neo-clash of the modernity with the traditionalists. The ...

Supplemental Material, Appendix for Using a Vignette in Qualitative Research to Explore Police Perspectives of a Sensitive Topic: "Honor"-Based Crimes and Forced Marriages by Wendy Aujla in International Journal of Qualitative Methods

Tujuan dari penulisan ini yaitu membahas novel Daughters of Shame karya Jasvinder Sanghera dengan menggunakan pendekatan feminisme melalui dua rumusan masalah. Rumusan masalah pertama dari penulisan ini akan membahas susunan kawin paksa pada wanita-wanita Asian selatan dengan menggunakan konsep kawin paksa yang disajikan oleh Noorfarah Merali. Rumusan masalah yang kedua akan mendiskusikan mengenai perjuangan wanita-wanita Asia selatan melawan kawin paksa dengan menggunakan teori radikal feminisme oleh Kate Millets. Dari analisis yang dihasilkan menunjukkan bahwa novel Jasvinder Sanghera ini menampilkan susunan kawin paksa yang menggambarkan bagaimana tradisi kawin ditampilkan termasuk dalam hal proses, persiapan dan mas kawin yang berkaitan dengan kawin paksa serta penyebab dan akibat dari kawin paksa. Izzat atau kehormatan, tradisi dan memiliki kekasih yang berbeda kasta merupakan penyebab kawin paksa yang dialami oleh wanita-wanita Asia selatan. Kekerasan secara emosional, fisik d...

is at the University of Roehampton. 2 This includes how belief in the importance of 'honour' can appear to justify (even to the victim) the abuse perpetrated and/or tolerated by family members and the wider community. Victims of HBV are likely to have their movements strictly controlled: they may also be subject to insecure immigration status, financial control and language barriers. In this way, they may be less likely to come in to (un-monitored) contact with professionals such as teachers, GPs or social workers or to form relationships with friends or colleagues outside of the extended family or community.

Victims of honour-based violence/abuse (HBV/A), forced marriage (FM), and female genital mutilation (FGM) are now defined as 'priority groups' in the UK's Code of Practice for Victims of Crime (commonly known as the Victims' Code of Practice or VCOP). These groups encompass: those who are affected by the most serious forms of crime; those persistently targeted by crime; those vulnerable by age or physical or mental health; and, those classified as intimidated victims. The Code recommends that these victims receive a 'priority service' that includes rapid needs assessment and enhanced support. This article draws upon research commissioned by a county police force in southern England which wanted to develop its provision for 'priority service' victims. It analyses data gathered from interviews with victims and multi-agency practitioners and explores four dimensions of victim and practitioner experience: recording and locating victims; initiating a case; modes of protecting victims; and, closing a case. It also discusses future directions and challenges for priority victim work in England and elsewhere, and identifies the many challenges experienced by practitioners working to support the victims of HBV/A, FM, and FGM. This article argues that the voices of both victims and practitioners must be considered in the cocreation of future priority services in this field. The Victims' Code of Practice (VCOP) was amended in 2015 to better meet the needs of 'priority victims,,' i.e., those defined as affected by the most serious crimes; those persistently targeted by crime; those vulnerable by age or physical or mental health; and, those classified as intimidated victims (CPS, 2017a). These groups can expect to receive a priority service that includes rapid needs assessment and enhanced support. They now include those who have experienced alleged and proven HBV/A, FM, and FGM. In a further and related development, the National Police Chiefs' Council (NPCC), the body with overall responsibility for investigating alleged criminal activity across police forces, recently published a revised strategy on HBV/A, FM, and FGM (NPCC, 2015) that particularly emphasises developing appropriate multi-agency responses to meet the needs of those affected by these offences. This article analyses data gathered from interviews with priority victims and the multi-agency practitioners working with them. It explores four areas of victim and practitioner experience: recording and locating victims; initiating a case; ways to protect victims; and, closing a case. It also discusses future directions and challenges for priority victim work in England and more widely. The new approaches to victims of HBV/A, FM and FGM outlined above are rooted in earlier (inter)national initiatives, some dating back decades. At the international level, United Nations (UN)-backed programmes now aim to prevent violence against women and girls (VAWG) and to frame it as human rights abuse. Many states now require local authorities and police forces to have clear strategies for reducing VAWG (MOPAC, 2017; for the UK's National Statement of Expectations, see Gov.uk, 2016). In Europe, significant developments have included resolutions on VAWG from all EU member states and the Council of Europe. The most substantial of these is the Convention on Preventing and Combating Violence Efforts to counter these offences are becoming increasingly visible in UK criminal justice strategies. The Forced Marriage (Civil Protection) Act 2007 enables courts to issue new Forced Marriage Protection Orders (FMPO), a form of injunction that prohibits persons from committing acts that might lead to a named individual being forced into marriage. From June 2014, FM became a specific offence in England and Wales under the AntiSocial Behaviour, Crime and Policing Act. Prior to the introduction of this act, prosecutors would have dealt with FM cases using existing legislation, such as that covering false imprisonment, kidnapping, and violence. Now, forcing someone to marry carries a maximum penalty of seven years' imprisonment in the UK, and breaching the terms of a civil law FMPO is a criminal offence carrying a maximum five-year sentence (CPS, 2017b). For the year ending 2017, 278 applications to prevent a forced marriage were made and 247 FMPOs were issued (Fisher, 2017; Ministry of Justice, 2018). Broader FM trends are tracked nationally by the Forced Marriage Unit (FMU), which, in 2017, recorded 1,196 FM incidences involving British nationals and those with dual nationality in the UK and overseas (FMU, 2018). As a result of this new legislation, two successful convictions for FM have recently been secured in the UK courts. In the first of these cases, which came before Birmingham Crown Court on 30 April 2018, the mother of a teenage girl (who cannot be named for legal reasons) was prosecuted under key elements of the FM law under s121 of the AntiSocial Behaviour, Crime and Policing Act 2014. It was alleged that the girl's mother had taken her to Pakistan when she was 17, telling her that the trip was a holiday; however, while there she was forced to marry a relative almost twice her age. Throughout the trial, the girl's mother denied claims that she had forced her daughter into the marriage, asserting that her daughter had 'agreed' and was 'ready' for marriage. However, on 22 May 2018 the girl's mother was found guilty 5 on two counts of forced marriage and one of perjury. She was sentenced to three-and-a-half years for forced marriage and to one additional year for perjury. 3 The second conviction for FM was secured at Leeds Crown Court on 29 May 2018. In that case, the young woman involved, who was 19 at the time and studying for her A-levels, was taken out of college during term time for what she thought was a six-week holiday to Bangladesh to visit family and celebrate Eid. However, while there her parents revealed that she was to marry her first cousin. The girl's father told her that the groom had been chosen for her, that he was suitable, and talked of having planned the marriage for some time. When she refused the proposed marriage, she sought the support of her mother, who made it clear that this was a shared parental plan for her future. Her mother swore at her, reminded her that 'no' was not an option and that, if necessary, violence would be used against her; her father also threatened his daughter when she refused to cooperate. In court it was stated that '[Her father] would ask her …if she'd changed her mind yet and threatened to slit her throat if she didn't comply' and that he 'told her that he'd brought her up for 18 years with love, but that he'd chop her up in 18 seconds if she disrespected him.' The situation changed when the British High Commission in Bangladesh, alerted by young woman's sister just days before the planned wedding, worked with the UK government's Forced Marriage Unit, and the Bangladeshi police to protect the young woman and bring her back to the UK. 4 The parents were found guilty of using violence and coercion to force their daughter to marry against her will, and were sentenced at Leeds Crown Court on 18 June 2018. Forced marriage is not the only offence against young women and girls which the UK has legislated against in an attempt to protect them and their human rights. The Female Genital

In Pakistan, crime against women is a notable daily issue. As explored by Mughal (2018), certain violent norms like honour killing are glamorized and desensitized in the name of culture and tradition, which can put lives at stake. Consistently, this phenomenon is contributing to the rate of crime against women, how crime is aligned with the honour and dignity of the group/tribe and why both men, as well as women, extend support to the offenders who indulged in criminal offences against women. This issue has been missed out from insiders' view in the current literature. Consistently, qualitative research has been conducted to explore this missing between practice and research and contribute to the body of literature. This field data has been acquired from prisoners from Adiala jail to assess the influence of religion-patriarchy-based cultural values on their understanding of crime. Additionally, the professionals serving in law enforcement agencies have also been reached out to explore their perception of the ongoing practices of crime against women and its impact on pursuing cases against criminals. The results show that ingrained religio-patriarchal cultural values have created a general mindset that prevails in all segments of society, i.e., commoner-professional, men-women, offenders-officers working in the judicial system etc.; and in turn, desensitizes crime against women.

Internal workplace practices and policies in policing are based on a notion of fairness and equal opportunity. Yet police organizations are frequently criticized for discriminatory policing practices, unfair and biased workplace practices, and poor interpersonal treatment of officers. Whilst there is a wide body of research examining diversity in relation to external police practices, there is a lack of knowledge regarding diversity and internal workplace practices; particularly from the perspective of police detectives who often have more substantial policing experience and longer employment histories than other non-commissioned officers. Contributing new findings to the extant policing literature, this research analyzes data collected from interviews with twenty police detectives working in one of the largest Australian police organizations. It suggests that police detectives in this study have negative perceptions of diversity, and associate diversity with unfair advantages in th...

To my supervisor, Andy Williams, who has guided and coached me through this amazing journey of self-discovery and realisation, that I can make a difference. My sincere thanks. The beers are on me. For my children, Sabrina, Andrew and Katie and my wonderful grandchildren, thanks for sticking by me. I know it feels like it has been forever. Lastly, this is for you dad (1934-2002). To show you that I can be that person you always knew I could be.

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 kill...

Reviewed by Sital Kalantry Women in the Crossfire, a book by philosopher Paul Churchill, is a significant contribution to efforts to understand honor killing. Too many works speak generally about gender-based violence. By focusing just on one type of gender-based violence, Professor Churchill is able to give us a number of insights into the crime than would otherwise be possible. True to his philosopher roots, he spends significant time in defining honor killings and distinguishing them from other crimes, such as crimes of passion, domestic violence, and politically-motivated violence. Defining honor killings allows him to better investigate its history, scope, causes, and solutions. The author explores honor killing from an empirical, cultural, psychological, and historical perspective.

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...

Domestic violence (DV) victims face significant barriers to accessing healthcare. This is particularly concerning in cases of brain injury (BI), which is difficult to diagnose and risks severe long-term consequences for DV victims. Police may be able to identify head injury (HI) and signpost victims to healthcare. This research investigated potential barriers to police supporting victim health needs by exploring police attitudes towards DV and considering how police interpret and respond to stories of HI in DV victims. Individual interviews were conducted with 12 police officers from forces in South and Central England. This included the use of a clinical vignette. Thematic analysis highlighted three global themes: ‘seesaw of emotions’, ‘police vulnerability’, and ‘head injury is fearful’. Police officers’ vulnerability to external blame was the predominant influence in their responses to HI.

This paper examines the perceived and practical schism between deaf society and the police when the deaf attempt to obtain police services. The paper challenges current police culture and operating procedures, which tend to marginalize deaf society and largely ignore the mandates contained in the Americans with Disabilities Act (ADA). This qualitative research project is focused upon perceived law enforcement practices and culture through a multi-layered study of police customs, law, policy, and standard operating procedures as experienced, perceived, and reported by deaf individuals. A constructivist grounded theory approach was used to examine the way law enforcement is perceived by the Deaf, Deaf-Blind, and Hard-of-Hearing community. Open-ended interviews were conducted to gather data. The data gathered will be shared in the hopes it will impact the criminal justice system's approach to deaf individuals, culture, and issues. The data casts a critical light upon the limitations in policing and the lack of attention to historically important legislation.

Empirisk traekker artiklen på en undersøgelse af personlige perspektiver hos kvinder, der har henvendt sig til Rigshospitalets Center for Voldtaegtsofre. Kønnetheden ved personlige og almene samfundsmaessige aspekter af seksualiserede overgrebs betydninger undersøges oftest ikke eksplicit i psykologien. Ligeledes udelades eller fordrejes kønnetheden tit i folkepsykologiske diskurser om emnet. Derfor ønsker vi at undersøge, hvorledes betydninger af køn, magt og deltagelse er relaterede i de almene og personlige betydninger dette psykosociale problem får. Det vil sige, at vi bidrager til undersøgelsen af: 1) Det relative kønsdominans-undertrykkelsesforhold og dets forbindelse til risikoen for, at kvinder bliver udsat for seksualiserede overgreb. 2) Risikoens betydninger for kvinder, samt 3) De betydninger konkrete overgreb og de konkrete, situerede udformninger af almene samfundsmaessige betingelser kan få for de kvinder, der udsaette for dem. Analysen peger bl.a. på, at betingelserne kan indgå i »onde cirkler«, der udbygger den afmagt, kvinderne udsaettes for i og med selve overgrebet. Analysen fremhaever således nødvendigheden af at begribe forholdet mellem køn, overgreb, deltagelsesmuligheder og (dis)empowerment. Således kan den undgå at bidrage til de »onde cirkler« gennem individualiseringer og patologiseringer af de berørte, hvilket også vil sige at bidrage til disempowerment. Analysen kan derimod bidrage til de udsatte kvinders empowerment i form af bl.a. mere inkluderende støtteinitiativer, der fremmer kvinders individuelle og kollektive muligheder for at overskue, kontrollere og håndtere forskellige slags ressourcer. »Rape is a terrible caricature of love from which consent is absent. After rape, oppression is the second horror of human existence. It is a terrible caricature of obedience.« Simone Weil Bodil Pedersen er lektor i psykologi ved Roskilde Universitetscenter. Cand. psych. og specialist i psykoterapi og supervision. Christel Stormhøj er lektor i samfundsvidenskab ved Institut for Samfundsvidenskab og Erhvervsøkonomi, Roskilde Universitetscenter. Mag. art. i kultursociologi og ph.d. i sociologi.

Honour killings' are extreme acts of domestic violence culminating in the murder of a woman by her family or community. However only in relation to religious and ethnic communities is the concept of 'honour' invoked as motivation for domestic violence. In this paper we argue that ethnicised women 1 are caught up in a collision of discourses. Women who are victims of honour killings are invisible within the cultural relativism of the British multicultural discourse and the private/public divide which characterises the domestic violence discourse. But since September 11, while ethnicised women have become highly visible, they are now contained and constructed in the public consciousness within a discourse of fear and risk posed by the presence of the Muslim alien 'other'. By developing an effective human rights approach to honour killings it could be possible to move away from the 'gender trap' of cultural relativism within the liberal democratic discourse on multiculturalism.

Honour killings' are extreme acts of domestic violence culminating in the murder of a woman by her family or community. However only in relation to religious and ethnic communities is the concept of 'honour' invoked as motivation for domestic violence. In this paper we argue that ethnicised women 1 are caught up in a collision of discourses. Women who are victims of honour killings are invisible within the cultural relativism of the British multicultural discourse and the private/public divide which characterises the domestic violence discourse. But since September 11, while ethnicised women have become highly visible, they are now contained and constructed in the public consciousness within a discourse of fear and risk posed by the presence of the Muslim alien 'other'. By developing an effective human rights approach to honour killings it could be possible to move away from the 'gender trap' of cultural relativism within the liberal democratic discourse on multiculturalism.

Denne artikel bygger på forskellige kvinders fortællinger om sig selv og deres forestillinger om hverdagen og dens sammenhæng. Den refererer til afhandlingen På jagt efter klasse, i hvilken ærindet har været at studere klasse på ”mikroniveau” og ved hjælp af interviews belyse, hvordan klasse, i processer der interagerer med køn og andre sociale differentieringer, præger kvinders erfaringer og oplevelser, deres opfattelse af dem selv og andre og de muligheder, der er tilgængelige for dem. I interviewene afvises sociale forskelle i udgangspunktet, eller de pakkes ind og underspilles for så alligevel at dukke op bl.a. i de skillelinjer, kvinderne selv fremdrager som vigtige og i måden, hvorpå de betragter og vurderer sig selv og andre. Klasse giver sig langt hen ad vejen til kende i form af grænser mellem os og dem. Afstandtagen til andre viser sig især i moralske distinktioner, og når kvinderne mere eller mindre direkte henviser til folk, der tænker, handler eller prioriterer anderled...

Life is unpredictable. No one knows the next minute of life. In such case, every human has the right and wish to live the life up to their willingness. No person shall be compelled to live a life for the benefit and name of others. Honour killing is killing a person, maybe a male or a female, who does not accept the marriage arranged by the family or chooses to move her marital life as per her or his wish just because it brings down the honour of the family. The supreme authority of the family looks after the name of the family but forgets to think about the love and affection shared with the member of the family. In this research paper, I have shared about the honour killing in India. This type of killing happens because of certain triggers which are also discussed with the role of law in honour killing. No person can be left free if they violate the law and in such case this is a crime violating many provisions set up for the protection of the citizen. Among many crimes, this crim...

Een antropologie van kinderen wordt hier vanuit verschillende hoeken onder de aandacht gebracht. In het verleden werd wel meer antropologisch onderzoek bij kinderen gedaan, vooral dan in medische en psychologische antropologie. Deze werden echter nooit samengebracht in een aparte subdiscipline. Antropologisch onderzoek had tot nog toe te weinig oog voor een kinderperspectief binnen de culturen die het in kaart wilde brengen.

Although the police have been identified as a key service provider when responding to domestic violence and abuse (DVA), very few studies have investigated their response in relation to children. This review aims to examine children’s experiences of police response in the context of DVA and to explore how the police understand and respond to children living with DVA. A rapid review of the empirical literature on the police response to DVA involving children was undertaken. PsycINFO, Web of Science and ProQuest were searched. Studies with a qualitative element, concerning children under 18 with experience of police involvement, or police experiences of children, in the context of DVA were included. The final sample comprised of six studies. Using reflexive thematic analysis, four key themes emerged in relation to children: children’s experiences of DVA; fear, uncertainty, and mistrust of police; confronting “childism”: a matter of children’s rights; and going beyond empathy: equality...

Over the past two decades, Western immigrant-receiving countries have been confronted with honour killings and other forms of honour-related violence. To understand this violence, I first turn to its politicization: By reifying culture, debates regarding honour killing and honour-related violence stigmatize and racialize immigrant communities within which this form of violence occurs, creating a barrier to accessing the rights to protection and prevention open to majority society members who face intimate partner or familial violence. Yet, culture is an important element in expressions of (and responses to) violence, and by approaching culture as a meaning-making process, I argue for an understanding of honour-related violence and honour killing as forms of the gendered violence that affects all societies. From this vantage point, I outline the social patterns associated with honour killing and analyze policy efforts in countries like Germany, the Netherlands, and Britain that aim a...