Posted on August 03, 2025
Laiba Farooq, 21, from the small village of Jared, in Balakot, remained temporarily in Qalandarabad, Abbottabad, for work. She got out of her apartment rented on the evening of May 20, 2024 and when she returned home from her work in a beauty salon, a job she loved and worked hard to obtain, a misfortune was waiting for her.
Previously, she had lived in several foreign cities, trained abroad and returned home each time with a renewed sense, determined to acquire new skills and make a living. But that unhappy night, a man was waiting for him near his building. As she got closer, walking towards him without any idea and ignoring his presence, he approached her without hesitation and opened the fire. The ball hit her in the abdomen.
The neighbors precipitated her in the hospital, but despite their efforts, Laiba’s injuries were deadly. The striker was taken on site. To everyone’s horror, he was his older brother, named Mazhar Shah.
In police custody, the accused confessed to the crime, declaring that he had killed his sister because she had shame the family. He had punished her because Laiba had refused his repeated requests to leave her job, return to his family and live in the calm and hidden life that was expected of women in their village.
Laiba’s death was not an isolated event. This is part of a horrible scheme that extends through geography, class and culture. It is an manifestation of honor, an abstract code which values family reputation on individual autonomy, in particular that of women. These are the so-called “killings of honor”, a practice that extends over generations and cultures, perpetuated by a system of deeply rooted beliefs where family reputation has priority on individual rights, in particular women’s rights.
The killings of honor are not limited to a particular culture, religion or ethnicity. The practice has its roots in ancient legal systems, such as the Hammurabi Code, which linked the lives of women to male guardianship. This belief was perpetuated in Roman law, where women were considered to be the property of men. Even in modern times, the practice of honor killings was found in various regions, of South Asia in the Middle East, in certain parts of Africa and even in immigrant communities in Western countries.
In Pakistan, the killings of honor are mentioned by various names in various regions: Karo Kari in the Sindh, Kala Kali in Punjab, Tor Tora in Khyber Pakhtunkhwa (KP) and Siyah Kari in Balochistan. Despite these regional differences, the justification behind each case is the same: to punish the behavior that supposes the honor of the family.
But what is qualified as dishonor? And why is honor so guilty? For the authors of these crimes, it could be almost anything. Women working outside the house, choosing their own partners, denouncing abuses, wearing clothes deemed inappropriate, or simply existing in a public space can all be considered as offenses against the honor of the family. In these patriarchal societies, women should comply with rigid standards that restrict their personal freedom. When they stand out from these expectations, their lives are often endangered.
Pakistan has made progress and has taken legislative measures to combat the killings of honor.
In 2016, the country adopted the laws on anti-assiet murder or a law on criminal amendment, a historical reform which made the murders of honor non-reconnically. This means that family members can no longer forgive the authors, a legal escape that had been exploited for years. However, although the law has changed, the practical challenges of the application of the law remain. Many police officers, especially in rural or conservative areas, hesitate to deposit cases related to the killings of honor. Witnesses often refuse to testify and even when they do, they are often intimidated. Survivors of attempts of honor often live with the fear of reprisals for the rest of their lives. Meanwhile, I illegal but still functional jirgas often settle these questions outside the audience rooms, offering masked impunity in the tradition.
The killings of honor do not occur in a vacuum. They are deeply linked to the socio-economic conditions of the communities where they occur. In many areas, women remain dependent on their families, which often consider them responsibilities rather than persons with rights. They are discouraged to work, have refused access to heritage and taught that obedience is the greatest virtue. In such an environment, any attempt to free themselves from these constraints is considered an act of challenge, which must be punished.
For Laiba, getting around abroad and working in health care was his way of rewriting his story. However, on her return, she found herself back in the grip of family expectations. The decision to work in a beauty salon and live alone in a rented apartment was considered a challenge to traditional standards that governed its community. This distrust, in the eyes of his family, has become the reason for his death.
The Mansehra affair, where a young girl was killed after a video of her has become viral, demonstrates the same models. Although the video may have triggered violence, it was the visibility and autonomy of the girl who marked her as a target. The ability to live independently, to exist outside the control of your family, was considered a threat to the honor of the family and that is what ultimately led to their death.
The face of the killings of honor can go from the province to the province, but the impact remains devastating and coherent.
In Punjab, for example, in particular in rural districts like Muzaffargarh and Rajanpur, cases of Kala Kali are frequently reported. The traditional Panchayat system, similar to JIRGA, continues to operate despite legal prohibitions. In these areas, even minor transgressions as an alleged madness or a simple interaction with a boy can have fatal consequences.
In the Sindh, Karo Kari’s practice is also deeply rooted. The very term implies the erasure of people accused of dishonor. In some cases, the victims are killed in public as a form of punishment and to send a message to the community. Human rights activists in the region argue that tribal affiliations and the authors of a political patronage shield of the consequences of their actions, leaving families with many helpless victims.
Meanwhile, in Khyber Pakhtunkhwa, the practice of Tor Tora is often linked to tribal codes of honor. In the remote areas of KP, where the formal police are weak or non -existent, the authority of Jirgas means that women are unlikely to escape the oppressive control of their families. This system often operates outside the jurisdiction of the law, and decisions concerning life and death are taken by the elders without taking into account the rights of the people involved.
In Balutchistan, the practice of honor murders is just as omnipresent. Here, the concept of collective punishment prevails: if a family member is accused of dishonor, another parent can be killed in their place. Some families even parade the accused before executing them, more reaffirming their authority over life and death within their communities.
Although legal reforms have been introduced, they are always insufficient to solve the systemic problems that allow honor murders to continue. It is essential to strengthen the application of the law, especially in rural districts. In addition, the ban on informal justice systems like Jirga, with serious sanctions for those who participate, is crucial. The state must also provide greater support to survivors by offering shelters, legal aid and relocation programs to help them escape the cycle of violence. In addition, investing in education, especially for girls, can help allow future generations to free themselves from these deeply rooted traditions.
But legal reform is only part of the solution. The fight against honor murders also requires changing the underlying cultural norms that allow these crimes to persist. The change of mind takes time, but it is essential if we want to prevent other tragedies. Education plays an essential role on this subject. It is only by awareness, deep beliefs and deep beliefs and promotion of the idea that women have the same rights as men that we can hope for real progress.
In addition, economic independence is a key factor to reduce the vulnerability of women to violence in the spotlight. If women can support themselves financially, they will have more autonomy and control over their lives. Initiatives that provide financial independence, access to education and social support systems can greatly help prevent these murders.
It is also essential to recognize the role of civil society in the fight against murders of honor. Women’s rights groups, local NGOs and basic activists often act as the first line of defense for those who are faced with these horrors. These organizations manage safe houses, provide legal assistance and document cases that could otherwise be buried. Their work is essential to put pressure for change, but they are often faced with considerable opposition, both of the State and conservative elements within society.
International pressure has also played a role in encouraging legal reforms. Pakistan is a signatory to several United Nations Conventions on Gender Rights, and it faces a regular examination of international human rights forums. However, a significant change must come from the inside. It is essential that civil society, decision -makers and legal institutions in Pakistan take a stronger position against the killings of honor and work to dismantle the cultural structures that perpetuate them.
The fight against honor murders is not only to change the laws. It is a question of changing our way of thinking about honor, tradition and family. Until we stop assimilating the value of a woman with her obedience and her submission, and until we stop associating the reputation of a family with the actions of its female members, these murders will continue.
Each case, each protest, and each survivor who dares to express himself, brings us closer to a future where the life of women is no longer considered the price of honor.
Manahil Sana is a scholarship holder in psychology who explores the stigma of mental health, the impact of positive thought and gender inequalities.
All the facts and information are the sole responsibility of the writer.
