______________________________________________________________________________

Volume 3 Article 72
______________________________________________________________________________
2022

Is That Izaat? How the Past Can Predict the

Future of Honor Killings in Pakistan
Fatihah Ullah
Montgomery College

Recommended Citation
Ullah, Fatihah (2022). “Is That Izaat? How the Past Can Predict the Future of Honor Killings in
Pakistan.” The Macksey Journal: Volume 3, Article 72.
This article is brought to you for free an open access by the Johns Hopkins University Macksey
Journal. It has been accepted for inclusion in the Macksey Journal by an authorized editor of the
Johns Hopkins University Macksey Journal.

Published by JHU Macksey Journal, 2022

 Is That Izaat? How the Past Can Predict the Future of Honor Killings in Pakistan
Fatihah Ullah
Montgomery College

Abstract
In June of 2014 18-year old Saba Qaiser was hospitalized in Pakistan after surviving a
shot in the head by her father. Her crime, was daring to elope, threatening her family’s izaat,
their honor. Although Saba’s survival garnered national attention, honor killings are hardly a
rare occurrence. For centuries, the concept of honor has been utilized as a tool to proliferate
dangerous traditions, and Pakistan is no stranger to this. The nation has witnessed the highest
number of honor killings per capita in the world. This research aims to investigate and
understand a possible end to honor killings in Pakistan by exploring the discontinuation of
historically honor-based practices, centering on the British duel and Chinese foot binding. By
analyzing these historical events through the lens of Kwame Anthony Appiah’s “The Honor
Code” (2018) and personal testimonies given by Saba and her family, my research will propose
that as honor is redefined by either the individual or society, traditions discontinue in a
paralleled way. These defining moral revolutions are thus not only credited to legislative change
as a catalyst, but two distinct shifts in honor code: individual and societal. When traditions were
no longer deemed as a mark of “civility,” but questioned and criticized, it prompted both
communities and individuals to reconsider how they would choose to uphold personal esteem.
Therefore, by applying historical patterns, my project will highlight the beginnings of a similar
moral revolution in Pakistan’s future, one that may see honor killings become entirely obsolete.
Keywords: Honor Killings, Pakistan, Honor, Foot binding, Duel, Britain, Imperial China, Violence,
Honor-based violence, Morality, History
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Published by JHU Macksey Journal, 2022 1

Introduction: The Transcendence of Honor
Throughout history, religion, philosophy, and morals have blossomed in all parts of the
world, ruling the order and fashion of livelihood under which the individual and society exist.
While technology, textiles and people have since evolved, it is arguable that these ideas
develop a permanence, shifting yet rarely disappearing completely. So, when certain concepts
begin to hold such a great weight, one that dictates behavior and encourages violence, it is fair
to wonder why, and how such an issue may be conquered and put to end. This is the case with
honor, and its undeniable proliferation throughout history.
A crucial moral philosophy, honor is often defined as a good name, high esteem, or most
notably, reputation1. While its modern interpretation may be that honor is earned through
well-respected behavior and actions, what constitutes such actions as “respectable” is entirely
subjective to culture and environment. In other terms, what is considered justifiable in one
location or time, may be considered immoral and undeserving of praise in another. The result
of such a diverse scope of honor-based practices is that ultimately they are received differently
based on culture and unique definitions of morality. This poses the concept of honor under a
rather controversial light, as philosophers and scholars alike often debate whether it should be
an accepted guiding motivator in today’s globalized world. However, while many argue that
honor no longer needs to be a motivation for moral behavior, author Kwame Anthony Appiah
presents a case that highlights its inevitability.
Appiah’s study of the concept, titled “The Honor Code,”2 largely argues for the
acceptance of honor, believing it needs to be “reckoned with” due to its fundamental
connection to human psychology and daily life3. Thus, learning to understand honor and
manage it may be the key to discovering patterns of how morals rise and fall — such as honor-
based violence. With the advent of social media, debates surrounding the ethics of honor-based
traditions are freely held, making shifts in morality more recognizable today. Of the most
common forms of honor-based violence, are honor killings. Although these killings are rarely
placed to the forefront of political or social agendas, it can sometimes take one case to trigger
the beginning of a moral revolution.
In June of 2014, at just eighteen years old, Saba Qaiser became a national headline after
surviving a shot to the left side of her head from her father, Maqsood Ahmed4. Qaiser had
eloped and ran away with her husband after being promised to another man by her family. This
act of defiance was unforgivable, placing an irreversible mark on her family’s izaat, their honor.
The only way to mediate such a crime was to remove its cause, resulting in Saba’s attempted
murder. After being shot, the young girl was placed in a bag and dumped in a local river.
Unbeknownst to her attackers, Qaiser was still alive, and managed to pull herself out and find
help. An immediate testimony in the hospital following the attack solidified that it was Qaiser’s
own father and uncle who had pulled the trigger, sparking mass outrage and media coverage.
Although Saba’s survival garnered national attention, her case is hardly a rare occurrence. For
centuries, the concept of honor has been utilized as a tool to proliferate dangerous traditions,

1
"Honor." Merriam-Webster, 2011.
2
Kwame Anthony Appiah, The Honor Code (New York: W.W. Norton & Company, 2010), n.p.
3
Appiah, The Honor Code, xix.
4
Sharmeen Obaid-Chinoy, A Girl in the River – The Price of Forgiveness. (SOC Films, 2015) n.p.

Published by JHU Macksey Journal, 2022 2

and Pakistan is no stranger to this. The nation has seen the highest number of honor killings per
capita than any other country in the world5.
The heavy prevalence of the crime has ultimately normalized it, but it is still necessary
to fully understand the basis of its justification. In a 2014 study, the United States Bureau of
Justice defined honor-based violence as “a form of family violence committed by family
members, against family members.”6 This is because maintaining honor determines the
reputation and social standing of a family or individual. In patriarchal societies like Pakistan,
women primarily carry this weight of expectations. However, when autonomy is challenged, the
expectations are transferred to men, who restore power by committing violence in the name of
honor. Often referred to as “karo-kari” by locals, the words are a thematic representation of
the rhetoric of permanence that follows honor-based violence: blackened man, blackened
woman7.
Many activists and scholars argue that honor-based traditions can become obsolete by
challenging the relevance of honor. This can take shape in the passage of anti-honor killing
laws, denouncement by influential figures, and mass discussion. While it is true that these steps
can influence honor, it does not necessarily eliminate its presence but rather changes what is
valued as honorable. This pattern is recognizable through two catalysts; Honor is first redefined
by either the individual or society, causing traditions to discontinue, often in a paralleled way.
Ultimately, I assert that it is a shift in societal and individual code that has been the catalyst for
the discontinuation of honor-based practices such as the British duel and Chinese foot-binding,
providing two paths for understanding a possible end to honor killings in Pakistan.
Understanding Honor Code:
This research focuses on learning how shifts in honor code have historically impacted
the proliferation of violent traditions, which can be used to recognize similar patterns in
Pakistan today. Understanding honor code is crucial to understanding why moral revolutions
occur and definitions of honor change. Honor code consists of the morals and standards of
behavior that are followed because they are perceived as respectable8. To begin, individual
honor code can be defined as the conduct we expect ourselves to uphold to maintain a positive
sense of personal esteem9. For example, a religious individual may hold themselves to a higher
standard of devotion in order to feel personally fulfilled. To them, constant practicing earns
respectability. By contrast, societal code is the unwritten law society expects individuals to
follow to maintain a group sense of honor or pride. An emphasis on societal code can be
noticed not only in Pakistan, but in the rhetoric of many upper class and influential families,
such as royals. Thus, a negative perception of one member ricochets to become a general
reflection of the entire group10. Examining honor code through both a literary and historical
lens provides insight into how honor-based violence has and can become viewed as no longer

5
Cynthia Helba, Report on Exploratory Study into Honor Violence Measurement Methods (n.p., 2015) 31
6
Helba, Report on Exploratory Study into Honor Violence Measurement Methods, 6.
7
Gadit AM S. Patel, Karo-kari: a form of honour killing in Pakistan (n.p. 2008) 683.
8
Appiah, The Honor Code, 20.
9
Yi-Fu Tuan, Community, Society, and the Individual (n.p. Geographical Review, 2002). 308.
10
Tuan, Community, Society, and the Individual, 310.

Published by JHU Macksey Journal, 2022 3

synonymous to respect. Therefore, it is a change in either of these types of code that arguably
disrupts the proliferation of longstanding practices and emblematic of broader shifts in society.
Respectable to Repugnant: Dueling in Britain
It was during the Elizabethan period in the late 1570s that the British duel became
known as a ‘duel of honor’11. Differing from spontaneous combat, duels were planned battles
fought between two individuals using swords and eventually, pistols. Furthermore, it set rules
of engagement that would be accepted and followed by both parties prior to the fight12.
However, these rules would not prevent the violent outcomes that duels would often have. As
men sought to confirm their respectability, the duel placed importance on the demonstration
of courage rather than actual fighting skill. Thus, while losing a duel would likely mean death, it
was far more honorable than refusing to participate at all.
A large portion of British duels in the sixteenth century occurred in London, whose city-
like urbanization drew many members of upper-class society to the new culturally and socially
rich portion of England13. As decades past, greater development in London and the rest of
England paved the way for greater bloodshed, helping pistols replace swords and larger egos
replace smaller ones. The duel allowed men to confirm their status as part of elite society,
thereby placing a heavy amount of pressure to keep the custom alive, regardless of changes in
law and culture.
While not generally considered legal, strictly enforced legislation against dueling did not
rise until post-industrialist and Enlightenment era values brought the tradition under attack.
Despite the importance placed on fair play, duels resulted in substantial amounts of bloodshed
and disarray. Nevertheless, men of higher stature continued to meet in secret. Thus,
condemning the practice in public was not enough to reduce the importance of challenging an
opponent when wronged to uphold reputation.

Figure 1. Duke of Wellington 's Duel with George Finch-Hatton, 10th Earl of Winchilsea

11
Robert Shoemaker, The Taming of the Duel: Masculinity, Honor, and Ritual Violence in London, 1600-1800 (n.p.:
The Historical Journal, 2002) 5-10.
12
Shoemaker, The Taming of the Duel, 6.
13
Shoemaker, The Taming of the Duel, 7.

Published by JHU Macksey Journal, 2022 4

 It instead took a shift in the individual code of elite members of society to begin the
decline of the duel. This can be seen in the decision made by Duke Wellington in March of
1829, during his duel with the Earl of Winchelsea. As Prime Minister of Great Britain, the Duke
faced a large amount of criticism from Winchelsea, who in a letter outlined his dissatisfaction
with the Wellington’s religious policy. Winchelsea’s letter accused Wellington of infringing on
the liberties of Protestants by supporting the Catholic Emancipation. In turn, Wellington
demanded a duel, believing it was the only way to mediate such an insult. The two men thus
met in South London, ready to combat to death. However, to the duke’s surprise, Winchelsea
deloped, intentionally aiming his pistol away towards the sky14. This refusal to fight not only,
“established his courage all the more clearly,” but the reduced importance the Earl placed on
winning the duel. In a letter explaining his actions, Winchelsea wrote that the “imputations” of
the contrary were far worse, thus placing his life and career above the honor associated with
the duel15. The Earl’s decision was based on his own standard of morality, and it would be
replicated by many in the following years, catalyzing the reduction of the duel’s honorable
value.
A member of parliament, Sir William Gregory expressed that making the choice to
purposely miss his opponent during a duel saved his future, preventing him from “committing a
deed which would have been the ruin of my life.”16 Gregory alludes to men who risk their family
life as well as their lives to maintain pride, a common cost of the duel which for him, and many
others, eventually became too great to bear. This redefinition of esteem presents a unique path
to a moral revolution because it was a transition influenced by a personal evolution of what
was signified as honorable.
Recognizing Patterns of Decline: “The Girl in the River”
The fallout of the British duel demonstrates how a redefinition of individual honor code
prompted the devaluation of a violent tradition. This conscious act, the motion to shift one’s
ideology, is on that is not necessarily rare. Greater individual media and internet presence has
pushed forth the importance of being politically correct. This motivates popular figures consider
their own definitions of morality, being sure not to place their positive reputations at risk. This
risk-assessment can be applied to criminal suspects and how they view the crimes they
committed — an appropriate example being Maqsood Qaiser, Saba’s father.
After surviving her ordeal, Saba’s experience was documented as she faced the process
of prosecuting her father and uncle while also dealing with the aftermath of the trauma17.
Titled “The Girl in the River,” director Sharmeen Obaid Chinoy highlights the existence of a
loophole in Pakistani law that allowed perpetrators of honor killings to walk free if the family of
the victim or the victim herself offered forgiveness. While it may seem that a family or victim
offering forgiveness is unlikely, it is incredibly common. When survivors of attempted honor-
killings recover, they often face immense communal and financial pressure to forgive so that
the community may forget, and so that male leaders can return to supporting their households.

14
Appiah, The Honor Code, 24.
15
Appiah, The Honor Code, 25.
16
Sir William Gregory, Formerly Member of Parliament and Sometime Governor of Ceylon, an Autobiography (n.p.,
1894), 152.
17
Obaid-Chinoy, A Girl in the River

Published by JHU Macksey Journal, 2022 5

To many, having survived is justice enough, and there is no reason for women to continue the
prosecution process. However, for Saba, exoneration for her father was not a considerable
option.

Figure 2. Maqsood, Saba's father, in jail after his initial arrest.

In an in-jail interview, neither Saba’s father nor uncle showed remorse, strictly
defending their actions. Instead, both men repeatedly reiterated the “crime” Saba had
committed in threatening their izaat. When asked if he was ready to spend his life in jail,
Maqsood Qaiser did not falter his passion, proudly stating “For respect and honor I am ready to
spend my whole life in jail.”18 The risk of spending his life in jail in the name of maintaining
esteem was thus not a burden at all. And while his initial interview demonstrated that Maqsood
had cemented this acceptance, facing a sentence locked up eventually proved to lose its appeal.
Not too long after being interviewed in custody, the documentary shifts to Saba’s perspective
on the honor-killing loophole. As she discusses her frustration with the law, Saba asserts that
Maqsood changed his mind after all, telling the interviewer, “People who visit my father tell me
he is asking for forgiveness.”19
Just as we see in the fallout of the British Duel, when the risk of following tradition
begins to outweigh continuing them, belief systems are suddenly changed. By asking for
forgiveness and eventually gaining it, Maqsood did not fear a dent on his pride any longer. He
shifted his individual code of honor, deciding that walking free meant more to him than further
justifying the need to kill his daughter. It was a small cost for a greater reward, one that would
allow him to evade consequences. Unfortunately, legal action against honor killings continues
to be incredibly rare in Pakistan. If the threat of strict legislation is needed in order to motivate
individuals to change their definitions of what is honorable, then societal code must shift as

18
Obaid-Chinoy, A Girl in the River, 16:22.
19
Obaid-Chinoy, A Girl in the River, 19:14.

Published by JHU Macksey Journal, 2022 6

well. Both catalysts are crucial to targeting honor-based violence, encouraging them to be
questioned and reevaluated.
Loss of Civility: The Death of Chinese Foot binding
Such an impact is identifiable within the decline of the centuries-long tradition of foot
binding in China. Although the origin is unclear, many historians speculate that foot binding was
fully established shortly before the Song dynasty in the tenth century20. Emperor Li Yu is
speculated to have asked his concubine to wrap her feet in the shape of a crescent moon,
which was later admired and imitated by other upper-class women. As decades past, foot
binding spread to the middle and lower classes as well. Eventually, the custom was not solely
an expression of identity but a required symbol of stature and respectability.
While foot binding did not result in death, this form of honor-based violence depended
on the painful wrapping of the feet to change its size over years of shaping. Without bound
feet, a woman was not viewed with high esteem, reducing their likelihood of getting married.
This brought great amounts of stress to many middle and lower-class families, who could not
afford to have their women’s feet bound because she was needed to help work. The practice
was thus a symbol of honor, holding not only great social weight, but economic weight as well.

Figure 3. An x-ray of the bound feet of a woman in China, c1890-1923.

In a nation where nationalistic pride reigned supreme above all, China’s perception
towards foot binding began to shift once its prevalence began to reduce nation’s image. After
opening to greater international influence in the late 19th century, foot binding in China
became heavily perceived as a dated practice, reducing the nation’s respectability, their honor.
Foot binding failed to give women autonomy, painting Chinese culture as outdated and
oppressive. Theorists such as John Locke claimed that the ritual was “..no longer a mark of
civility but rather a confining deformity.”21 Moreover, this outlook was not strictly limited to

20
Hagar Kotef, Little Chinese Feet Encased in Iron Shoes: Freedom, Movement, Gender, and Empire in Western
Political Thought (n.p., 2015) 337-340.
21
Kotef, Little Chinese Feet Encased in Iron Shoes, 336.

Published by JHU Macksey Journal, 2022 7

outside influences. In the late nineteenth century, Kang, a junior official in Board of Trade,
brought this issue to the emperor’s attention. He believed that there was ‘“nothing which
makes us [Chinese citizens] objects of ridicule so much as foot binding.”’22
As China continued to face ridicule, foot binding slowly deteriorated in honorable value,
as it became associated with the shame placed on China’s nationalism. This influenced an
eventual Manchu edict that called for the end of foot binding. Policy leaders argued it was no
longer needed for women to have their feet bound, thereby redefining the societal code of the
nation. Ultimately, this change in moral rhetoric saw civility become equivalent to mobility,
demonstrating how a group sense of pride can outweigh an individual’s desire or ideas.
Outrage and National Shame: Moving
After shedding light on the problematic loophole that allowed Maqsood to walk free
Sharmeen Obaid Chinoy’s documentary “The Girl in the River” garnered national attention,
earning an academy award in 2016. Large protests erupted all over the nation, and increased
with the murder of Qandeel Baloch23, another victim in the name of honor. This rise in activism
placed a negative spotlight on Pakistani leaders and national pride, paralleling the impact of
international influence on Imperial China. In October of 2016, Prime Minister Muhammad
Nawaz Sharif helped to pass the Anti-Rape and Anti-Honor Killing bill24. A loophole that had
persisted for years, was eliminated in a matter of months in the effort to maintain national
honor. Legislators were called to question their own morality, and subsequently understood
that there needed to be a shift in societal code. The definition of justice was thereby no longer
expected to be murder of the victim, but prosecution of the perpetrator.

Figure 4. Protests against the continuation of honor killings in Pakistan following the passage of
the Anti-Honor Killing Law.

22
Appiah, The Honor Code, 60.
23
Sadia Bokhari, Protecting Religious Minority Women in Pakistan (n.p. 2020) 11.
24
Daniele Selby and Leah Rodriguez, How Activists Helped Change Pakistan’s Honor-Killing Law (The Guardian,
2019) n.p.

Published by JHU Macksey Journal, 2022 8

 Although recognizing historical catalysts of change in present-day Pakistan may not be
immediate solutions, they provide a unique perspective into the repetitiveness of culture and
history. Honor killings in Pakistan continue to be a leading cause of death for young women and
children, however the persistence of the practice should not diminish the importance of
actively pursuing a solution for future generations. Being tied to a family’s reputation often
means women are more likely to be objectified by their male counterparts, making their death
simply a means to maintaining something more important: honor. The redefinition of both
individual and societal honor thus prompt serious discussions on engrained systems of violence
that exist in all parts of the world. It is therefore true, that honor must be reckoned with.
However, while it may persist in our everyday concepts of morality, honor can motivate both
evil and good. As perfectly summed up by Kwame Anthony Appiah, “It takes a sense of honor to
feel implicated by the acts of others.” Perhaps these implications inspire the willingness to
enact change.

Published by JHU Macksey Journal, 2022 9

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