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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

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.

Anatomy of a Murder, a beloved, highly influential, seemingly liberal 1959 classic law-film seems to appropriate some of the fading western genre’s features and social functions, intertwining the professional-plot western formula with a hero-lawyer variation on the classic western hero character, America’s 19th century archetypal True Man. In so doing, Anatomy revives the western genre’s honor code, embracing it into the hero-lawyer law-film. Concurrently, it accommodates the development of cinematic imagery of the emerging, professional elite groups, offering the public the notion of the professional super-lawyer, integrating legal professionalism with natural justice. In the course of establishing its Herculean lawyer, the film constitutes its female protagonist as a potential threat, subjecting her to a cinematic judgment of her sexual character and reinforcing the honor-based notion of woman’s sexual-guilt.

The themes of love, commitment and honour are explored within the context of the American Mafia. In most capitalist-focussed conventional organizations managers acquire assets and income through exchanges, through wages, direct operations and build cultures and cultural norms (Friedman, 1970). The authors argue the Mafia organization has similarities and differences to conventional organizations, differences being in how money is acquired and in ethical behaviours which could be described as counter to what is the expectation of conventional organizations. Parallel to the Christian Ten Commandments, baptism and initiation rituals existing within the Mafia are drawn that provide insights into Mafia values that guide behaviours. Honour as a key Mafia value is argued in this article as being a misnomer, being more reflective of dishonourable values of revenge, fear and punishment. Love and commitment within Mafia families ¹ including roles of women are examined. It appears that love for family appears secondary to primary commitment to the Mafia Family. This paper contributes to literature on the Mafia in highlighting how ‘love’ and virtues are relative terms from which unethical acts can be justified within Mafia codes of behaviours. Also highlighted is that organizations valuing vice can survive and sustain if shrouded in secrecy rather than transparency. In the Mafia organization as in conventional organizations, codes of behaviours and commitment central to all money-making organizations are a key to survival.

This study will look at the relationship between norms on gender equality on the one hand and the level of gender equality in the political and socioeconomic sphere, the presence or absence of armed conflict, and general peacefulness on the other.

Data on gender equality norms from the World Values Surveys, political and socioeconomic gender equality from the Global Gender Gap Index, armed conflict from the Uppsala Conflict Data Base, and general peacefulness from the Global Peace Index are analyzed in a bivariate correlation.

The results show a significant association between norms on and attitudes toward gender equality and levels of political and socioeconomic gender equality, absence or presence of armed conflict, and level of general peacefulness.

There is no data base on norms on and attitudes toward the use of violence which is why only levels of violence are included in the study.

The study shows that governments, aid agencies, NGOs and others working on conflict prevention and peace building need to focus on improving gender equality in order to achieve a sustainable decrease in conflict levels and an improvement in general levels of peacefulness.

This study is original in that it looks at norms on gender equality on the individual level on the one hand and actual levels of both gender equality and violence in the society, including armed conflict on the other.