Honour Killing In The Second Decade Of The 21st Century

Honour killing is considered the worst form of domestic violence against human beings, particularly against women. It is clear that societies across the world – through their laws and their courts – continue to countenance legal defences which overwhelmingly benefit males committing violence against females. Despite the statistics that honour killings are being reported from all over the world, the greatest number of shocking reports of honour killings come from Muslim countries. Unfortunately, Pakistan is among those countries where women are facing various forms of violence in the name of religion, customs and traditions, and cases of honour killing are regularly reported there. It is imperative to understand and see killings in the name of honour from the perspective of those who have been directly affected by the socio-religious cultural norms which condone them. The findings gathered here show that honour killing is not only family or community violence or a tradition to preserve honour, but that behind these killings ulterior purposes are being served and therefore the number of the killings is increasing every year in Pakistan. This book will allow the reader to understand precisely the menace of honour killing and to consider how it can be addressed to save innocent lives and to stop these severe violations of human rights.

Honour killing, as it is widely understood, is the cold-blooded murder of a woman or a man involved with her, by the male members of her household in order to cleanse the reputation of the family, clan, community or tribe. This violent tradition in the name of religion, custom and culture continues to be carried out in a significantly large part of the world. The majority of people still believe that honour killings happen for reasons such as marriage from choice or a love affair of a kinswoman, rape, a demand for divorce from a woman, or the birth of a female child, all of which are perceived as bringing shame on the family. However, current research on honour killing suggests that there are a number of intriguing and very cleverly knitted plots of jealousy, greed, violence and murder which show that, in the name of honour, various other purposes are being served and people are killed in ways which give the impression that they are honour killings. By collecting data from people involved in such situations, this book opens a Pandora’s box, showing that such killings are carried out not to assuage the hurt honour of a patriarchal society, but to serve a variety of malign intentions, goals and agendas. It will serve to let the world comprehend the phenomenon of honour-related violence where culture and crime unite under the umbrella of highly discriminating laws against women. This book consists of twenty-six testimonies from those involved in honour killings, bringing together interviews with killers, victims and the falsely accused.

The book of Job is one of the greatest, if not the greatest, literary accomplishments of the ancient world, yet in many ways it is just as relevant today as it was then. This book examines Job from a comparative theological perspective in order to help contemporary readers access it, learn from it, and apply its insights to contemporary life.

Drawing on a multitude of sources online and offline, in A Bibliography of Islamic Criminal Law Olaf Köndgen offers the most extensive bibliography on Islamic criminal law ever compiled.

Remapping Brazilian Film Culture makes a significant contribution not only to debates about Brazilian national cinema, but more generally about the development of world cinema in the twenty-first century. This book charts the key features of Brazilian film culture of the first two decades of the twenty-first century, including: the latest cultural debates within Brazil on film funding and distribution practices; the impact of diversity politics on the Brazilian film industry; the reception and circulation of Brazilian films on the international film festival circuit; and the impact on cultural production of the sharp change in political direction at national level experienced post-2016. The principle of "remapping" here is based on a need to move on from potentially limiting concepts such as "the national", which can serve to unduly ghettoise a cinema, film industry and audience. The book argues that Brazilian film culture should be read as being part of a globally articulated film culture whose internal workings are necessarily distinctive and thus deserving of world cinema scholars’ attention. A blend of industry studies, audience reception and cultural studies, Remapping Brazilian Film Culture is a dynamic volume for students and researchers in film studies, particularly Brazilian, Latin American and world cinema. *Honorary Mention - Best Book in Humanities for the LASA Brazil Prize 2021*

This book provides an in-depth and intimate study of the cinema of Muhammad Malas. One of the well-known auteurs of Arab and Syrian cinema, Malas’s distinctive cinematic project has always confronted the social and political issues of his time. From feature films Dreams of the City, The Night, Bab al Maqam (Passion), and Ladder to Damascus to documentaries such as The Dream and Aleppo: Maqamat of Pleasure, Malas’s films challenge and explore Arab culture and history. Archival images run through the chapters of this book which combines insightful interviews with excerpts from Malas’s literary works and critical explorations of his cinematic style and thematic concerns. The book concludes with Malas’s own words, sharing the treatment of his film project Cinema al-Dunya.

Following a bloody civil war, peace consolidated slowly and sequentially in Bougainville. That sequence was of both a top-down architecture of credible commitment in a formal peace process and layer upon layer of bottom-up reconciliation. Reconciliation was based on indigenous traditions of peacemaking. It also drew on Christian traditions of reconciliation, on training in restorative justice principles and on innovation in womens’ peacebuilding. Peacekeepers opened safe spaces for reconciliation, but it was locals who shaped and owned the peace. There is much to learn from this distinctively indigenous peace architecture. It is a far cry from the norms of a ‘liberal peace’ or a ‘realist peace’. The authors describe it as a hybrid ‘restorative peace’ in which ‘mothers of the land’ and then male combatants linked arms in creative ways. A danger to Bougainville’s peace is weakness of international commitment to honour the result of a forthcoming independence referendum that is one central plank of the peace deal.

In the face of current scepticism about the effectiveness of social research this book provides a reassessment of its influence and suggests new ways in which its relationship to social reform should be viewed.