Open Forum
New
Delhi, 30 November 2011
Honour Killing
SOCIAL AWAKENING CRITICAL
S.Saraswathi
(Former Director, ICSSR, New
Delhi)
Yet another case of “honour killing
has distressingly hit the headlines. This time in Rohtak, Haryana, the front
rank holder of this crime, wherein an engineering student was put to death allegedly
by family members of the girl he was said to be courting. A few weeks ago, a
girl was killed for having a love affair with a local boy in Sikar, Rajasthan
and the suspects in this case were the girl’s mother and brother. Several such
incidents made news, but there may be many more young lives lost, in which
the “murder” per se and the
dishonourable motive of “honour” do not come to light.
According to an estimate, about 900
honour killings take place in three States alone, Haryana, Punjab,
and Uttar Pradesh, and another 300 in the rest of the country. In most instances, the murder gets direct or
indirect approval of the victim (s)’ family, the local community, and concerned
caste or Khap Panchayats, which are illegal institutions that still thrive in scores
of villages. And, in many cases, the murder is also executed by the family
members themselves.
Indeed, the hold of traditional
notions and practices is so well-entrenched that many people lose their
sensitivities and are unable to realize the criminality in committing a murder.
For them, protecting the family’s honour and caste is more important than the
life of their own kith and kin. And, to them “honour” lies in conforming to the
traditions and customs of their caste. Ironically,
the very people who willingly adopt many innovations in their material
well-being continue to vehemently stick to conventions when the issue relates
to marriage and rituals.
Recall that last year, a Karnal
court, Haryana pronounced a landmark judgement wherein death sentence was
awarded to five persons for killing a married couple for contracting “sagotra” (same lineage) marriage.
Additionally, the head of the Khap Panchayat, which ordered the killings, was
sentenced to life imprisonment and the driver who kidnapped the couple was
given seven year jail term. The judges termed the murder as “rarest of rare
cases,” which unfortunately has not acted as a deterrent.
Importantly, the Hindu Marriage Act,
1955 allows “sagotra” marriages. However, members of the caste panchayat
associated with the crime, continue to rigidly stick to their demand that the
Act be amended. Worse, there seem to be
a large number of people, particularly in Haryana, who are ever ready to defy the
law and carry out “honour killings” if their demand is not met. In addition, we
find the Khap Panchayats and local leaders lending support to these people in
view of the popularity they enjoy among the locals, a factor that has electoral
significance.
Such is the strength of traditional
notions which constitute the biggest blocks to social reform towards achieving
liberty, equality, human rights, and elimination of all forms of
discriminations. It also negates the effect of reformist legislations and
encourages defiance of law and commission of crimes in the name of “honour”.
Interestingly, committing a crime
for “honour” is not peculiar to India.
Honour is the driving force behind many dishonourable crimes all over the
world. In many countries, honour is
cherished as a collective property vested in a family, tribe, clan, community,
village, etc. It is mostly associated with marriage, love affair, employment,
friendship particularly with the opposite sex, dress, etc. And, honour is at
stake when a girl’s virginity or fidelity in marriage is suspected.
In many Islamic countries, honour
killing is a punishment for women who violate the socially prescribed moral
code. In fact, in South Asia, violence against
women over self-arranged or love marriages is depicted as “honour crimes”. In
the Middle East, the concept of “izzat” gives motivation for
violence. The concept, however, applies only
to women and makes them a target for legitimate collective violence.
In Latin American countries too, what
is known as “crimes of honour” are targeted at women. However, in recent years
changes have been made in their penal codes to remove gender-discriminatory
provisions. This apart International women’s conferences deal with crimes
against women in defence of their honour as an important task in eliminating
discrimination. For the United Nations, it is a problem of guaranteeing human
rights to women.
In India, while women are subjected to
several discriminatory practices at home and outside on the sheer basis of their
sex, honour killing does not spare the men involved in violation of family or
caste’s honour. While the female is a sure victim, the victimization of male
largely depends on circumstances.
Given the horrific incidents that we
have been witnessing, the Union Government is keen to introduce a legislation
to curb “honour killings” which at present is dealt by the provisions of the Indian
Penal Code. But, to do so, it has to
pass through several hurdles thrown by some States and their Khap Panchayats.
Thus, we find that the draft bill on
“Prevention of Crimes in the Name of Honour and Tradition 2010” is yet to be taken
up in Parliament. The bill treats “honour killing” as a separate crime beyond
the ambit of murder and criminal conspiracy. However, opinion remains divided
on the need for such a law. On the one hand, “honour killing” is being seen as a
euphemism for cold blooded murder, while on the other it is being argued that
it be treated separately because it is supported by traditions and beliefs.
Where then lies the remedy? It is common
observation that for any social reform initiated through legislation to be
effective must be accompanied by social awakening. And this can come through
many routes, school education, mass media, religious and political leaders,
civil society organizations, etc. Of all
these, the mass media appears to be more interested in sensationalism and
advertisements, political leaders in patronizing prospective vote catchers, and
religious leaders are confused between religious teachings and social customs. Therefore, the mantle of changing mindsets
steeped in ignorance and superstitious beliefs, falls on the educational system
and civil society organizations.
The task is tough and challenging as
vast masses in India
lack the knowledge and ability to distinguish between religion, social rituals,
customs and conventions, norms and practices. All these are taken as religious
injunctions having significance and sanctity.
Hence, there is a fear of other worldly consequences in crossing the
dictates of traditional way of life. But, the masses need to come out of this self-inflicted
bondage, which can only be by broadening their experience, environment, and
social milieu. ---INFA
(Copyright,
India News and Feature Alliance)
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