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The purpose of this paper is to compare the role honor and shame play in honor killings and anti-LGBTQ homicides by identifying similarities and differences across these two homicide types.

This study uses data from the US Extremist Crime Database (ECDB). Data for each of the incidents included in the ECDB are gathered from various open sources through a multi-stage process. A total of 16 honor killings and 21 anti-LGBTQ cases (i.e. the universe for both groups) are examined in this analysis. A closed-coded analysis technique is utilized to assess each case for evidence of shame and honor as well as an iterative coding process to identify sub-categories within these broader themes.

Results indicate that shame and honor play important roles in both honor killings and anti-LGBTQ homicides, although their influence manifests differently across these two types of homicide. Perceived shame to the family is most closely related to honor killings, while suppressing homosexual urges underlines anti-LGBTQ homicides. Violations of religious tenets, protection of masculinity, and protection of honor are evidenced in both types of homicide.

This study uses a unique database to examine the ideological motivations of individuals who perpetrate extremist crimes in comparison to those who commit honor killings. Findings may inform forensic practices, including rehabilitation and prevention programs.

To study the concept of honor in Turkish everyday life discourses. Many surveys have focused on namus, thus referring to honor killings, the mechanism of violence perpetrated against women. The reason given for such killings, often seen as barbaric and the result of criminal urges, is that some men feel compelled to restore what they see as family honor, soiled by the actions of their female relatives. However, these studies avoid another key aspect of honor: namely the plurality of its meanings as honor in Turkey may also be translated both as şeref and onur.

To begin to understand honor in all its forms, I conducted interviews with 100 Turkish men and women ages 20–27, all university students or graduates, from the Istanbul area. I also consulted the current official and Ottoman dictionaries to understand the history of word use.

Among the young adults interviewed “honor-virtue” (i.e., namus) is a debated topic. It may be analyzed at both theoretical and geographic levels and has the connotations of otherness and non-modernity. Namus co-exists with şeref (citizen honor) and onur (dignity).

Redefining the terms of honor could temper tensions between local/global, urban/countryside, modern/traditional, woman/man, and invisible frontier between namus and şeref worldviews. Advocating şeref and focusing on a broader definition of namus may encourage individuals to find their places in society. By focusing on national moral values, any individual in the country may participate in keeping the social order regardless of gender, age, or geographic location.

Although this chapter situates all violence against women as a human rights issue, it emphasises ‘culturalised’ forms of this violence, such as honour-based violence/abuse, forced marriage and female genital mutilation. The authors draw upon their respective research to highlight how these forms of gendered violence have been subjected to a process of culturalisation. The chapter shows that while this process has raised awareness of previously under-researched forms of abuse and highlighted some of the contextual differences between women’s experiences of violence more broadly, its overemphasis on culture and cultural pathology has resulted in policy and legislative responses that do not always benefit victims. Ultimately, this chapter aims to problematise ‘culturalised’ understandings of violence in diverse communities and to show how current policy, legislative and support responses fail to adequately address the intersectional needs of black and minority ethnic victims/survivors.¹

“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.

The literature was searched using the Scopus database and a series of search terms related to HBV, GBV and health and well-being.

Definition 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 developed to deepen the understanding of HBV. Although the findings from the review suggest that HBV forms and patterns may be regionally distinct, causes emanate from gender-based and socio-economic inequalities.

This review has limitations in that it included only English and Spanish language papers and those accessed through Scopus; it therefore may have excluded papers from other languages, countries and databases. Another major weakness in this review was a lack of papers specifically dedicated to HBV. Despite these weaknesses the paper is an attempt to raise awareness and recognition of HBV in public health research, policy and practice domain.

The findings from the review highlight the complexity of tackling HBV in a globalised world. They also provide insights on how a public health model can be used to analyse both the causes and prevention of HBV. Further, a non-culturalised, unprejudiced and inclusive definition is required to flag-up and record HBV cases.

What do crime victims want? The answer suggested by Alexandre Dumas’ iconic character Edmund Dantés in The Count of Monte Cristo suggests that victims may want retribution, not revenge. Victims may seek more than restored honor or personal restitution. They may long for justice to prevail as an affirmation that the world still makes sense. Yet, Dumas also reminds us through the novel that human justice is only human and cannot provide this kind of cosmic guarantee. From this perspective, it is revenge, not retribution that looks more measured and more humane.

Anglo-centric scholarship understands authenticity of online mediated performance for acquiring fame as a context-dependent claim, requiring labor in displaying a vulnerable self that is evaluated and validated by a relevant audience. This book chapter examines this concept in a non-Western context through a case study of a Pakistani microcelebrity, Qandeel Baloch. By explaining how Pakistani broadcast celebrity performances continue to be evaluated by religious and moral standards, this analysis finds how a transgressive performance shapes an authentic microcelebrity claim on social media.

In this section we shall give a brief account of the elementary concepts of set theory – elementary in the sense that they are concepts which students might meet in the first week of a mathematics foundation course at a university; and elementary also in the sense that everything else in mathematics is dependent on them. The concepts are at once both extremely simple and extremely abstract.

The purpose of this paper is to examine the processes associated with divorced female employees' experiences at workplaces in the context of a developing country, Pakistan. Specifically, this study analyzes divorced women's narratives to better understand the nature of discrimination, its outcomes and their coping strategies within the workplace environment.

A qualitative methodology consisting of 25 semistructured interviews with women employees having divorce status was adopted.

Findings demonstrate that divorced women experience a considerable amount of discrimination at their workplace from colleagues (victimized through gossiping). Moreover, they are also offered less training opportunities. This discrimination not only increases turnover intentions and stress but also decreases cognitive performance and disturbs work–life balance. The major coping strategies identified in the research include avoiding the situation and/or concealing their identity.

First, this study undertakes an in-depth examination of experiences and consequences of stigma amongst female individuals with divorced identity from an understudied, yet highly relevant, context of Pakistan. In so doing, the authors respond to the call for more research that examines the role of context in shaping the psychological process. Second, contextualizing the concepts of discrimination and inclusion in the workplace setting, this work gives voice to females with divorce identity. Lastly, by examining the interaction between visible and invisible identities, the authors provide further evidence that individuals with multiple subordinate identities are more prone to greater stigma and other negative consequences.