Honour killing   

In some nations, honour killing is a severe social issue that has not yet been effectively explained and addressed. We begin by reviewing the notion of this phenomenon before going over its prevalence throughout the world. We contend that relying solely on religion and gender is insufficient to adequately explain honour killing.

So it’s as Honor killing represents a ‘dark side of modernity’ in which the systematic marginalization and stigmatization of minorities and social groups have led them to rely more on traditional honor codes as a kind of informal social control, exacerbating honor crimes. We discuss how a more effective approach to combat honor killing requires not only addressing the issues of sexism and religious fundamentalism, but also the systematic exclusion and stigmatization of local groups and minorities.Honor killing is a particularly damaging and unsettling method of gender-based behaviour control. Since ancient times, it has been carried out all over the world.

 Communities in or from South East Asian, Middle Eastern, and Mediterranean countries, but not exclusively, continue to practise it. Various initiatives have been made to reduce the number of honour killings, such as those of international organisations (such as the World Health Organization [WHO] and the Convention on the Elimination of All Forms of Discrimination Against Women, local activism and organisations (such as human rights activists and lawyers, NGOs), legal reformation (such as the rejection of the “honour” defence in legal codes for murdering family members in Brazil in 1991 and in Turkey in 2009), and a number of other initiatives. Honor killings continue to occur at frighteningly high rates. We seek to investigate the particulars and reasons of honour killing from a social science standpoint. Our expectation is that a deeper comprehension of the root causes would create a new avenue for combating this heinous crime against women and subsequently boost the efficacy of ongoing campaigns and activism aimed at reducing and, ultimately, eliminating such crimes.

There are several possible explanations for why such a negative and oppressive phenomenon persists and is so common. Here, we argue against the notion that honour killing is only a symptom of a greater social violence issue or that it is merely a result of specific religion teachings .We contend that honour killing should be viewed as a social control and cohesiveness tactic used in close-knit societies where women’s sexuality and social behaviours are important communal values and resources. We also contest the notion that tribal communities’ lack of civilization is the cause of honour killing. In fact, there is a more dynamic relationship between modernization and honour crimes, and some accounts claim that the phenomenon of honour crimes has grown more prevalent during the modernization process. We contend that because different social groups have been stigmatised and excluded on a systematic basis during modernization, group members have become more dependent on their local honour codes for security and control

report on the prevalence of the honour killing phenomena worldwide. Then, we examine and disprove the current theories regarding honour killing. First, we argue that it is both superficial and orientalist to believe that honour killing is a manifestation of a primitive or barbaric religious, cultural, or social ideology. We also contend that the notion that honour killing is merely a manifestation of sexism is insufficient since it is reductionist and offers no guidance on how to address the contextual factors that give rise to this phenomena. Second, we contend that because generic theories about the structural causes of violent crime undervalue the role of group processes in honour killing, they are unsuitable.Women are responsible for giving birth, raising the next generation, and fostering intra-group ties through marriage. Women’s reproductive function and the honour system are intertwined; the honour system seeks to ensure that the reproductive function is focused on the group’s patriarchal structure as well as its survival. To put it another way, the honour system acts as a symbolic contractual framework to uphold a hierarchy of power between men and women, with men controlling women’s reproductive roles for the sake of fostering stronger social relationships. Utilizing in-group arranged marriage to build in-group cohesiveness through women’s reproductive capacity also establishes a procedure to socialise new members into this value system, expanding the hierarchical disparity between men and women by leveraging the oppressed group.

For instance, family honour values place great emphasis on the idea that women should only engage in sexual activity in married relationships, and women themselves may engage in behaviour policing to ensure that other female family members adhere to the honour rules . One of the most violent crimes against women is honour killing. According to the reports we looked at, despite the efforts of different groups to stop this kind of violence, many women are still killed in honour. According to a recent systematic review , there hasn’t been much social science research on this issue, despite the intensity and size of the issue. The emphasis on solidarity and group-mindedness explains how value systems unite group members, foster a feeling of community, forge a firm group boundary, and ensure the safety of the group. The fundamental focus of this value system, however, becomes women’s sexuality and social behaviour in particular, which cannot be explained by group-mindedness per se. We contend, using classical feminist theory, that the significance of women’s sexuality and social behaviour in the honour value system is a result of their function in the micro-economic organisation and reproduction of small-group societies. In systems of honour, women’s sexuality is a significant object of control. Women’s sexuality is automatically attributed in these societies to the male family and social figures, such as dads, brothers, or husbands. Women’s sexual “integrity” is valued as a significant source of family honour. Women are expected to protect their sexuality and maintain social control through societal norms and principles like “chastity,” “modesty,” “purity,” and “self-restraint” in order to protect their family’s honour .Women’s sexuality and social actions are a significant source of honour for the family or community in honor-based cultures, hence men’s

social position and participation in public life are negatively impacted when women violate sexual and chastity norms. Following such violation, men frequently conduct honour crimes . It’s significant to note that people in such cultures often do not consider honour killing as violent but rather as a means of regaining one’s honour, social standing, and ability to engage in social activities. Such an action reinforces the ties that connect the community together and the sense of belonging among its members.

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