In her fathers age belonging to the family of

In Pakistan Murders in the name of honour are prevalent, mostly
in rural areas however some incidence are reported in urban cities of Pakistan.
Named differently according to region, Karo kari in Sindh, kala kali in Punjab,
siyakari in Balochistan, and tor tora in Khyber Pakhtunkhwa. according to a
survey (Thomson Reuters Foundation Trust 2011) Pakistan is number three in the
world most dangerous countries for women. In Sindh this is a deep rooted custom, normally its not considered as murder,
and murderers are backed by their families,in the practice of karo
kari which is believe to wash off family dishonour, practiced largly in  tribal areas of  Kashmore, Khairpur, Shikarpur, sukkur, Ghotki
and  Jacobabad..

Although it’s a gender neutral killing but often women are
killed, men most of the time run away  or
approached by his relative for compensation of money, or they demand a women
for marriage irresepective with whom that girl will be married sometime the
groom is of her fathers age belonging to the family of man, sometime they offer
land or cash.women doest have such alternatives.

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In sindhi culture woman is considered as a property of man, woman
are  considered inferior to man and
symbol of family respect and she cant marry a man of her choice most of the
time father decide for her daughters marriage , when she commit adultery, demand
for divorce,  If a girl is raped she is
assumed to be a reason of shame for family, and she is killed to sustain family
honour, even rumours of her smiling talking sitting calling to a man other than
husband apart from any sexual relation,Many cases are reported for honour
killing where agricultural lands are main resource of income. So many people
plot karo kari like an industry, using the right of khula. In most cases the
family of accused woman does not have any solid reasons of adultery. Even
educated families where such a incidence occurs practice it and they sacrifice
woman to preserve their family honour, or forced by social pressure.

Exact statistics is unknown due to under-reporting of such
inciden because most of the time they hide it . according to Human Rights
Commission of Pakistan 2012, every year 1000 women and girls are killed in
Pakistan. According to Research and Development for Human Resource for the year
2011 in 2012, 605 women and 115 men were murdered in the name of karo kari. According
to official data published by Pakistani senate in 2004, the highest number of
reported karo kari cases were in Punjab, then in Sindh, then in North_West
Frontier Province and then in South_western Province of Baluchistan.  In sindh Jacobabad is leading in honour
killings around 55 to 60 cases a month(Nafeesa shah, 1998). Shah
has compiled data from 1,482 registered cases over 1995-2004, in which over
1,600 men and women died. Only three per cent of them ended in convictions,
because the law directly facilitates acquittals and compromises. In fact, the
criminal justice system and state officials work in collusion with kin-based
power networks in local areas, such that the prevalence of honour violence has
escalated since Islamic laws were introduced. In short, a political economy of
hon our violence has developed. This is why activists find the problem so intractable
and legislators cannot seem to create laws to curtail these crimes.

In islam killing is not allowed in any way, karo kari is
unislamic practice. If we go back and try to find out the root of honour
killing  in India it may evolved from
custom of sati. According to the custom of satti when a man died woman burn
herself with her husband. During British rule in India Sir Charles James Napier
ban this practice and made a law of punishment. But still that custom was
continued.  Sir Charles james napier
arrived in sindh in 1848 and he banned karo kari in Sindh  as well. 
Sindhi culture is not inclined to violence against woman, They were more
focused to their land expansion, wealth.  Now question is how it became a custom of
sindhi culture. It is assumed that its came from baloch tribal areas as they
have intense attitude toward woman. Because of more empowerning resources and
good supply of water in Sindh baloch people started to come to sindh, as soon
as Baloch people moved to sindh cultural changes occurred. And karo kari custom
penetrated in sindhi culture, and today in sindh leading honour killing occurs
in Jacobabad which is highly populated baloch city.


play an pivoted role in the judgement of honour killing, and its like a decision
making assembly or tribal council or assembly of male elders of tribe who are
most of the time uneducated and don’t have knowledge of human rights law, which
is a result of feudal social structure and politically influenced culture, particularly
those who are influencial  like sardar
chief of tribe run jirga. Both parties agrees the decision of sardar, each
party nominates representatives or advisors, and perpetrator escape punishment.
In sindh jirga system is banned as compare to Balochistan and north west
frontier of Pakistan,  its very common in
rural parts of Pakistan because it’s a cheaper alternative to settle legal
cases and disputes. although families can decide independeblty between the four
walls of a house to murder a woman driven by family customs and traditions, in
rural areas jirga is the only judiciary and administrative forum.

For example, if a Jirga is arranged to
resolve the case of an HM, the nominated advisors already identify numbers of
murders or other damage from each party and announce these in the Jirga. The
head of the privately discusses with those advisors and then announces the
verdict publicly.

 Karo-kari HM is not considered as a crime by
the Jirga but a legitimate action of the man whose family was dishonoured The
man kills to restore the honour is morally and legally supported by the Jirga
and considered as a holder of honour. While settling the case of honour murder
by Jirga, women who are killed or freed are not considered victims but the
guilty party. The man to whom a woman (wife, daughter or sister) belongs has to
murder to repair his honour. In Jirga he is considered the victim as he has
suffered loss, first to his honour and then of the woman he has to kill. In
case of Jirga both warring parties are bound to accept the verdict of the
Jirga. Jirga has a negative impact in that the Jirga not only protects
perpetrators but even encourages them to kill women in the name of honour .Jirga
is illegal in Pakistan, but the rule of tradition is often more powerful than
the rule of law (Asian Human Rights Commission, 2010). Generally, the attitude
of the state towards the Jirga system has been supportive. The government of
Pakistan has failed to exercise due diligence in protecting these rights when
Jirga violates the right to a fair trial. Jirga dispenses with the presumption
of innocence, does not recognize the right of a defendant to assistance by a
legal counsel nor to a tribunal composed of competent, independent and
impartial jurists. The Jirga is held by feudal lords with unchallenged
authority and most of them are part of legislatures of Pakistan, therefore the
state is not willing to take action against them. At the national level, the
Pakistani government held Jirga with the Afghan government and the Taliban (The
National, 2011). In upper Sindh the district administration has been
increasingly using the services of local elites and the Jirga system to resolve
the problems facing the government, including tribal conflicts, disputes over
land and irrigation water that may have been costing many lives in inter- and
intra-tribal feuds (AI, 1999b). In this practice the formal judicial system has
been sidestepped on the grounds that the tribal system provides faster, cheaper
and more lasting solutions. Conversely, this approach has also conveyed the
impression that the rule of law as enshrined in the constitution and statutory
law is dispensable and replaceable by alternate systems such as the Jirga


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