However, at the same time, many Iranian men have not developed modern ideas about personal freedom and gender equity. They enjoy having the power to control women and resist these cultural changes. The social construct of honor as a value system, norm, and tradition is used as a justification for the perpetration of violence against women, and the patriarchal Iranian system of Islamic law also maintains and has strengthened this kind of violence against women.
For example, Article of the Iranian Penal Code allows a man who witnesses his wife having sexual intercourse with another man to kill both of them if he is certain that she is a willing participant. Article stipulates that a father and paternal grandfather are not to be retaliated against for killing their child.
The new generation of Iranian women, however, which has access to the internet and social media, is much more aware of its rights and does not follow the old cultural norms, resisting discrimination against women and limitations on personal freedom. In May , the tragic story of a young girl, Romina Ashrafi, was widely shared on social media and broke the hearts of millions of Iranians.
Just 13 years old, Ashrafi was beheaded by her own father with a sickle while she slept. She lived with her parents in a village in the north of Iran and ran away with a man whom she wanted to marry but whose family opposed the marriage. The police found her and handed over to her father. Guruge, S. Korteweg, A.
Canadian Criminal Law Review, 16 2 , Human Rights Watch , July Human Rights Watch. National Human Rights Commission, India. Important Judgment of the Supreme Court of India. After drawing lessons from history, reshaping honour is what Appiah suggests as a way to successfully move forward in the ongoing battle against honour killings.
Religion is also a key factor in campaigning against honour killings. For example, Islam plays a very important role in Pakistan, including it in its constitution. In the battle for shifting perceptions of honour in those Muslim communities where it causes bloodshed, it is of fundamental importance to demonstrate the fact that Islam in no way condones honour killing.
It is clear that the idea of violence against women to protect honour is in no way justice prescribed by the Quran, but instead stems from socially constructed notions of patriarchy. Therefore, Islam can help us against honour killing as a religion that protects women from violence and condemns those who hurt them. While avoiding racist stereotypes and abused cultural misrepresentations, it is important to remember that misogyny does not stop at national or cultural borders.
It is a global phenomenon manifested in a variety of forms. The FCO appears to intervene more robustly in cases involving non-minority British nationals murdered or in trouble overseas; examples include Lucie Blackman and Madeleine McCann. In a context of austerity and competitive commission favouring larger, generalist providers, this failure has led to the demise of the sector.
An ironic outcome at a time when the state has expressed so much concern for harmful practices and isolation of BME women, and prevention and implementation can not be effective without these frontline community based services because BME women and girls are more likely to use them to access mainstream support. There is a concern that the state is accommodating these developments. Mature multi-culturalism recognised the need for the state to intervene in to order to protect the human rights of BME women without undermining good race relations.
Multi-faithism is now replacing multi-culturalism, which stands accused of undermining social cohesion and the war against terror, and mature multi-culturalism is forgotten. Debates and policies on honour based violence also need to be informed by wider frameworks of violence against women and girls, intersectionality , secularism and human rights - thus avoiding discriminatory responses by the state on the grounds of gender, race and religion.
So, while education and prevention is vital, this should be driven through secular black feminist leadership with state support and action to ensure that all women and girls have voice, protection and provision in order to create real and lasting change. This article was originally published in November by OpenDemocracy. Children are subject to many forms of adversity, for example, poverty or ill health. However, a significant form of adversity experienced by children in many different regions of the world is violence.
The form of violence against children varies widely and is hugely disparate. In this free course, Children and violence: An introductory, international and interdisciplinary approach, the focus is on three different environments where children experience violence. Free course. Should a sports star, convicted of crimes of violence against women, be allowed to return to the privileged position they occupied before they offended? We invite you to discuss this subject, but remember this is a public forum.
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