Honour Killing

 

Written By: Luma A’jlouni

    Translated By: Omar Halaseh

        Edited By : Juneid Alan-Canada

 

 

 

 

 Contents

 

Preface

 

Chapter I: Honour Murder

Section I: Introduction

Section II: Rationale

Section III: Woman in Palestinian society

 

Chapter II: Major Determinants of Honour Murder

Section I: Religious perspective on Honour murder

Section II: Role of law

Section III: Influence of the Palestinian Authority

Section IV: Recommendations & solutions

Section V: Anecdotes

 

Chapter III: Statistical Data & Analysis

Section I: Gender comparison  

Section II: Geographical comparison

Section III: Comparison of Religiosity and education

 

Conclusion

 

 

Preface

 

    Crime is considered a serious phenomenon which threatens society and hinders its progress.  This old phenomenon exists in all societies and is a reaction to social, psychological, environmental, educational, economic and cultural factors.  The perceptions of criminality vary, from one society to another in accordance to differences in social, psychological, environmental, educational, economic and cultural contexts.  Thus, a certain crime is denounced in one society whereas it is accepted in another.

Similarly, honour murder, the focus of this study is a product of uneven societal criteria for criminality.  Honour murder is the preservation of family honour through murder of a female family member that has violated societal norms, typically pertaining to sexual acts.  Throughout this research paper the following topics regarding honour murder will be dealt with:

 

·        Definition of honour murder

·        Its historical roots

·        Reasons & causes for this crime

·        Remedy for this crime

·        Remedy and solutions for other sides related to the subject in particular

 

This crime still exists in all Arab societies and likewise Palestine as well, with its Arab traditions and customs. 

 

In order not be misunderstood, the Palestinian Human Rights Monitoring Group (PHRMG) would like to emphasize that it does not encourage women to make relations with men outside marriage.  However, PHRMG is concerned that women are killed without any right to self-defence or trial, which is in contrast to Islamic law that states that only a court can sentence a person to death. 

 

A significant contextual element of this study is the political situation of Palestinian society which distinguishes itself from other Arab societies. The effort of the Palestinian people to establish an independent state and prosper can be hindered if this crime is not abolished.  Explaining its reasons and causes shall contribute to the elimination of this crime.

 

 

 

Chapter I: Honour Murder

 

Section I: Introduction

 

Definition

    In its simple sense, the term honour murder refers to murdering a woman by her family, particularly in an Arab society, because of the suspicion that she has committed obscene actions. The woman is considered guilty without substantiated evidence. The pretence is wiping out shame and thus maintaining honour.

 

 

Gender inequality in enforcement

    There exists a gross double standard when men commit the same sexual acts for which women are put to death. When men commit such acts they go without notice or reduced punishment. Men are regarded as innocent because society regards male illicit sexual behaviour as a temporary lust and not a serious violation of societal norms. This double standard has nothing to do with religion or law.

 

 

Origins

    The despiteous nature of honour murder urges the analysis of societal factors surrounding its origins.  There are seven factors causing this crime:

 

1.     A great number of people are ignorant of the Islamic rules dealing with adultery and fornication. 

2.     Families act upon wrong traditions and customs which pressure the family of the suspected young woman to kill her. 

3.     Weak family ties and the absence of parental supervision lead teenagers to deviate from cultural norms. 

4.     Gender biased upbringing causes parents to disadvantage girls. This goes as far as discriminating against a female fetus where less care is taken during pregnancy. 

5.     The absence of sexual education: parents never discuss sexual matters with their children or teenagers because of its culturally inconspicuous nature and because many parents do not have sufficient and correct knowledge regarding the issue. Moreover, sex is partially dealt with in the Palestinian curriculum. This situation weakens open dialogue and trust between adolescents and their parents. 

6.     The absence of shelters for abused women. 

7.     Palestinian law provides men with opportunities to avoid or receive reduced punishment for the homicide of a woman accused of adultery or fornication.

 

Section II: Rationale

 

The Arab family is a productive unit that relies on the interdependence of the family members.  Any member can advance or undermine the family; it depends on a member’s behaviour.  If the community accuses a female of committing obscene acts, her family is disgraced. Therefore, the family kills her in a desperate attempt to recover honour.

Before Islam, female infanticide was common among Arab communities: the father used to bury his female infant to avoid possible future shame from a daughter’s extramarital loss of virginity.

 

 

Murder aims at relinquishing responsibility

    Murdering a girl does not wipe out shame but rather confirms it.  This crime proves failure in child rearing.  On the other hand, most of the murdered girls are killed only because of suspicion.  Thus, an innocent girl loses both her life and her reputation.  Moreover, several men make honour murder their excuse to kill a wife, sister or daughter in order to escape punishment, while their real motive is to receive greater inheritance or to conceal sexual abuse.

 

 

Section III: Woman in Palestinian society

 

    Excluding the Palestinian political situation, the conditions of Palestinian women are similar to the conditions of other Arab women.  In this situation, men have priority over women, producing unfair treatment of women.  This stand towards women is historic.  In discussing this unequal relationship, the position of women has been subject to both conservative and liberal analysis.

 

The conservative trend

    Some claim that Islam equalized women and men in many respects.  They also contend that female oppression stems from societal, political and economic conditions as well as misinterpretation of Islam.

 

The prominent Egyptian writer Ameena Saaed noted that Islam was the greatest feminist revolution in humanity.  This revolution was not only regional but global.  According to this school of thought, before Islam women had no rights.  Women’s position improved because of a religion that appeared in a desert where there were tough people.  The new religion liberated women; gave her extraordinary rights such as education, work, trade; and even assigned her political roles.  In this analytical strain, religion liberates people and not human-made laws.

 

Another conservative and Muslim scholar, Hamza Shukr mentioned in The Islamic Thought magazine, issued in Lebanon in 1957, that women are given responsibilities that are suitable for their physical abilities.  He noted further that man is superior to woman not through degradation but by bearing life’s burdens. 

 

 

The liberal trend

    Researchers often refer to writer Qasim Ameen who authored Woman’s Liberation in 1899.  Ameen explained that reform must start with women; the then Arab society was based on oppression; the strong oppressed the weak; and men oppressed women.  In her view, woman’s position can be improved through education and qualification for employment.  A dependant woman is in the bonds of a man that does not trust; he limits her role to sexual pleasure, reproduction, and domesticity.  Ameen mocked the veil, which women were forced to wear.  She suggested that so far as men claim women easily surrender to male appeal, men should wear the veil.  In addition, Ameen said that a wife should be granted the right to divorce her husband.

         

     Another liberal author, Khaleda Saed diagnosed Arab women as a dependant whose identity is determined by their relationship to men, specifically wife, daughter or sister.

        

      An Egyptian physician, Nawal Saadawi discussed the double standard regarding the relationship between men and women in contemporary Arab society by noting “The father who beats his daughter because she talked with a male colleague betrays his wife; the brother who pretends to be devout during the day abuses his sister during the night” All these crimes occur on the pretence of honour.  This double standard is exemplified by Arab popular culture which compromisingly depicts women while an Arab girl requires modesty.

        

      These criticisms are an evaluation of a woman’s position in an entire cultural system consisting of a tapestry of traditions, customs, values and Islamic though, which is further discussed in the following sections.   

 

 

Existing traditions and customs

    Traditions and customs play a leading role in society, acting as unwritten law.  Thus, they greatly influence parenting.

 

 

Method of parenting & female inferiority

    In preferring boys, parents discriminate against girls.  Discrimination is even prenatal, causing less care towards female foetuses.  There is a double standard in rearing boys and girls: a male newborn is accepted with care and joy while a female newborn is received with negligence and sadness.  On the other hand, a male baby receives adequate breast-feeding while a baby girl’s share of breast milk is insufficient.  This inequality continues through adolescence and aids in female underdevelopment causing dependency. 

 

 

Portrayal of women in proverb

    Most proverbs reinforce female inferiority, associating her to evil and betrayal.  Understandably, there are proverbs equating a ‘good woman’ to a ‘good housewife.’

 

 

Values

    Two very salient values in Arab society are opposites: ‘honor’ and ‘shame.’  These two contrasting concepts are based on female behaviour.  Author Dodd (1973) noted that: “We can understand most aspects of Arab family by understanding the term ‘honor’ as it implies societal surveillance and gives legitimacy to a family structure which is hierarchically patriarchal.”     Similarly, writer Abu Zeid (1965) said, “Shame is a classical Arab concept which indicates that a girl has violated sexual norms and thus, has offended all her family members who are pressured to kill her.”  Thus, female sexual activity is a cornerstone of family shame.

 

 

Position of women in Islam

    According to author Layla Abed Al-Wahhab, the thoughts, principles and concepts which produce female oppression are religiously upheld.  Religion is instrumental because it is the ethical basis for family law.  However, there are two opposing Islamic trends regarding the position of women: the moderate and orthodox trends .

 

 

The Moderate trend: moderate interpretations of the Quran and Sunna

    This school of thought maintains that Islam is a comprehensive doctrine from God.  It regulates all aspects of life, including women’s issues.  Historically, Islam saved and liberated women.  It made women equal to men in many fields, such as education, trade, work and even holding state posts.  In some fields Islam made men senior to woman, for example a man is entitled to twice the inheritance of a woman.  The moderate advocates’ justification is that men must also supports their elder parents.  

Advocates also defend the holy verse “Men are superior over women” by saying that it is not literal superiority but means that men are responsible to financially support women and their family.

 

 

The Orthodox trend: literal interpretations of the Quran and Sunna

    This school of thought gives strict interpretations of holy texts dealing with women.  The philosopher Al-Ghazali, a prominent founder of this school of thought claimed that women must completely submit themselves to the men and obey him on the basis of Prophet Mohammad’s Hadith (teachings): “If I thought od ordering a person to kneel to another person, I would have ordered a woman to kneel to her husband.” In his book, The Woman in Quran the Egyptian writer Abbas Mahmoud Al-Aqqad had a similar degrading position towards women.

 

The judicial system

    The law applied in West Bank and Gaza is the Jordanian law of 1960 which is taken from the old French law of 1807.  This discriminatory law regards women as male property.  For example, clause 284 of the Penal Code gives a divorced man, the right to sue his ex-wife for sexual intercourse occurring up to four months after divorce.  However, this law is not reciprocal.  Moreover, the articles of this law, which deal with betrayal, rape and incest, give intentional loop holes and light punishments.  Consequently, this tacitly encourages assault against women.

 

The concept of honour

    A standard definition of family honour is nonexistent.  The concept of honour is wider in rural than in urban areas.  The common and dominant component of honour is female virginity.

 

 

Influence of economic and political changes on the concept of honour

    The Palestinian economic and political situation allowed for avenues of change.  As low-income families were struggling, they were compelled to allow their daughters to enter the workforce.  Also, the Palestinian struggle for independence politically mobilized the populace, including women.  Consequently, women were pulled outside normally defined roles to join the resistance.  This led to the formation of woman unions and permitted a young Palestinian woman an opportunity to shape her personality beyond the household and redefine her personal role in society.

         

 

 

Chapter II: The affect of factors on Honour Murder

 

 

Section I: Religious perspective on honour murder

 

    There are two inseparable factors which influence honour murder: religion and law.

 

 

Religious composition 

    The Palestinian population consists of a Muslim majority and a Christian minority.

 

 

The Islamic position

    Islam highly evaluated and dignified the human being:

“And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.” (Quran 17:70)

 

In this regard Islam did not discriminate between man and woman. Islam ordered Muslims to preserve human life and honour:

“And do not kill any one whom Allah has forbidden, except for a just cause…” (Quran 17:33)

 

 

The Islamic judgment on adultery

    Islam prohibits any sexual relation outside marriage. It is considered adultery:

“And go not nigh to fornication; surely it is an indecency and an evil way.” (Quran 17:32)

 

    Both male and female adulterers and fornicators receive the same punishment.  Islam makes a distinction between an adulterer and a fornicator.  An adulterer is sentenced to be stoned to death.  The punishment for fornication is a hundred lashes from a whip:

 

    “The woman and the man guilty of adultery or fornication, flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye believe in God and the Last Day: and let a party of the Believers witness their punishment.” (Quran 24:2)

 

    There must be evidence to accuse a person of adultery and this evidence must be established in court either by four witnesses or the confession of the accused.  If the accuser does not have any evidence, they must take an oath five times in front of the judge, attesting that they witnessed the act.  The accused can defend his or herself by swearing an oath five times in turn in front of the judge, declaring their innocence.  If the accusation is unsubstantiated, the accusers are punished by eighty lashes from a whip.  This was an improvement for women’s rights from pre-Islamic Arabia. 

 

 

The Christian stand

    Christianity is against murder as one of the Ten Commandments orders people against murder.  According to Father George Sheehan from Jerusalem, if a Christian commits an offence, he or she is tried according to the civil law.  Father Sheehan states that “If a Christian woman is suspected of adultery, her husband can resort to the canon law. If adultery has been proved, the husband receives marriage revocation.”

      

    In conclusion, both Islam and Christianity prohibit vigilantism.  According to both faiths of the Palestinian people, punishment must be left to courts.

 

 

Section II: The role of law

 

As mentioned earlier, the established law in West Bank and Gaza is the Jordanian law of 1960 which was modeled under the old French law of 1807.     

          The law contains:

 

i.        Quit circumstances: the male assailant goes free without punishment.

ii.       Extenuating circumstances: the male assailant is imprisoned for a period of one to six months.

 

Article 340a of the Penal Code states:

“Every man who takes by surprise his wife or any female relative while committing adultery or fornication with another man and as a result kills, wounds or harms both of them or either of them is entitled to the quit circumstances.”

 

A complementary article, 340b asserts:

“Every man who surprises his wife or any female relative while being with another man while committing adultery or fornication in an illicit bed and as a result kills, wounds or harms both of them or either of them is entitled to the extenuating circumstances.”

 

    Although article 340a and 340b are similar, the latter covers any gaps that may arise from the former.  Article 340b fails to define the word “bed” and many Jordanian courts apply the term so loosely that a bed is not actually required.  In the event a man fails to meet the requirement of article 340a, article 340b allows the assailant to receive a reduced sentence.

       

   Nevertheless, the discriminatory law does not entitle women to quit circumstances or extenuating circumstances.  On the other hand, the law provides a legal façade for men to defend family honour. 

Except in Saudi Arabia, where the rules of Islam are applied, the laws in the Arab countries are, more or less, similar to the Jordanian law.

 

The discriminatory Arab laws are a gross violation of the principle of equality, the international declaration of the human rights, the international conventions resisting all forms of discrimination against women, the Vienna Human Rights Declaration, and the international agenda of Beijing fourth international conference, etc.

 

 

Section III: The influence of the Palestinian Authority

 

    In 1967, before the Israeli occupation of Palestinian lands, Gaza was ruled by Egypt and likewise, the West Bank by Jordan.  Consequently, the established law in Gaza and the West Bank was the Egyptian and Jordanian law, respectively.  This situation continued during the occupation.

        

      However, proclaimed laws were overridden by tribal law, which is a mixture of customs, traditions and selected Islamic rules.  The disputing parties agreed on a revered and experienced chief of a tribe to act as a judge.  They would visit his residence and present their opposing claims.  The chief’s judgment was binding.  Tribal law is still dominant today as Palestinian police respect it.

Many social goals have become distantly secondary to the Palestinian goal of national independence.  Likewise, the Palestinian Authority prefers to leave women’s issues subject to tribal law and individual families, leaving Palestinian women vulnerable. 

 

 

Section IV: Recommendations & solutions

 

The key remedy for this crime is uprooting its cause – degradation and discrimination against women.  Specifically, this would require the following:

 

1.     Raising children in an environment based on gender equality including rights and domestic duties.

2.     Educating the Palestinian family about the consequences of this crime.  This can be accomplished using the following initiatives:

 

i.                    Lecturing students.

ii.                  Female civil society organizations should provide women with education about women’s rights and combat all forms of violence targeting women.

3.     The media should strongly educate people about the social consequences of this crime.

4.     The parents should supervise the behaviour of their sons and daughters.

      5.     The exact Islamic position on honour murder should be disseminated.

6.     People should not resort to respective tribal laws when dealing with women’s issues.

7.     People should be educated to relinquish the customs and traditions that degrade women.

8.     Campaigns should be made to disclose violence against women where in many cases if a woman is not killed, she is tortured and imprisoned in her room.

9.     Establishment of shelters for women in distress.

10. The articles in the Penal Code that encourage this crime should be appropriately amended.

11. The Palestinian people should be educated about the international declarations and conventions dealing with the women’s rights such as:

i.                    The Convention on the Elimination of All Forms of Discrimination against Women.

ii.                  The Declaration on the Elimination of Violence against Women.

 

The above should be implementation by the following mechanisms:

 

1.     A women’s status committee.

2.     A committee to eliminate violence against women.

3.     Resolutions relating to end violence against woman and its causes.

 

 

Section V: Anecdotes

 

As mentioned earlier, the concept of family honour is closely associated with the virginity of an unmarried or the monogamy of a married woman.  Her behaviour is fundamentally linked to her family’s honour and her family holds her responsible for their honour. 

 

Although the overwhelming majority of victims are women, the following accounts indicate that honour murder can affect men as well:

 

* On June 29^th, 2000 a husband killed his wife with an axe.  The brutal murder took place in Gaza.  The killer, a drug addict, claimed he heard rumours that his wife had betrayed him although his mother described the victim as an honest and decent woman.

 

* On April 17^th, 1999 a mother killed her daughter in the northern part of the West Bank.  The mother poisoned her despite the fact she knew that the daughter was a victim of sexual abuse by a relative.  By murdering the daughter, the mother thought that she could conceal the scandal.

 

* On July 13^th, 2001 a man killed his niece claiming that he wanted wipe out her infamous conduct and hence, shame she brought to her family.  The killer who had ravished the victim, wanted to hide his rape as the girl became pregnant.

 

* In Beit Hanina, a Jerusalem suburb a father killed his daughter and buried her in his garden just because he saw a photograph of her with a strange young man.  Later, the father became angry after he discovered that the photograph was a forgery and that his daughter was innocent.

 

* In Hebron, a year ago a brother killed his sister claiming that he found her talking to a boy friend over the phone.  His fabricated lie was disclosed; he did not want his sister to share the inheritance with him.

 

* In Hebron, a year ago a young man proposed to a woman.  Though the woman agreed, her family refused.  The woman eloped with him to Bethlehem and stayed there for three days.  Her family decided to kill both of them, but some reverend people intervened and urged the woman’s father to solve the dispute peacefully.  He demanded the immediate return of his daughter and in return, promised not to harm her.  She returned and apologized to her father telling him that she did not have any sexual contact with the man.  Though the girl was actually still intact, the father brutally beat her; her arms and legs were broken.  Her face was deformed.  She was locked in her room.

 

* On the night of December 16^th, 2002 a girl rushed out of her house running from her father who was holding an axe to kill her because she had committed fornication.  She reached an Israeli checkpoint and asked the soldiers to help her.  The soldiers let her stay at the checkpoint as a protective measure, and forced her father to go home.  The next morning the father came back to the Israeli checkpoint.  The Israeli officer let him take his daughter after he had signed a document under penalty of imprisonment and fine if he would harm her.  The girl was locked up in her room.

 

* In Hebron, a slut became pregnant. Some reverend people forced the man, whom she accused of the act, to marry her. Few hours after she gave birth, the husband, claiming that the offspring is not his, suffocated the baby. No one thought of punishing the husband for murdering the baby.

 

* In Hebron, a husband accused his wife of adultery without having any evidence against her.  Their life became miserable, eventually he divorced her and she returned to her father’s house.  Her father, in a desperate attempt to get rid of rumours about his daughter, locked her in a room.

 

* In Hebron, a young man had sexual intercourse with a secretary.  When her family knew, they decided to kill both of them.  The woman ran and asked a reverend man to protect her.  Some other reverend people intervened and solved the dispute by making the young man marry her.

 

* In a village beside Hebron, a fatherless woman became pregnant.  Some neighbours accused her brother; others accused men that came to the woman’s house to give her family charity.  The case is still outstanding.

 

* There were rumours about a woman having an illicit relation with a man. Her relatives talked to her father pressing him to preserve his honour.  The father went home and killed his daughter just because of rumours – there was no evidence against her.  The father committed his crime on December 25^th, 2002.

 

* On August 13^th, 2001 a body of a young man was found on Gaza beach.  There were several signs of mutilation on the body.  According to some, relatives of the woman with whom he had a relation, killed him.

 

* A young man asked the hand of a woman from her family.  Though the woman agreed, her family refused.  As they were in love, they married legally but secretly. The girl continued to spend most of her time in her father’s house so as not to raise suspicion.  But her pregnancy disclosed the secret marriage.  The legality of the marriage did not help.  Her father killed her.

 

* In Gaza, a divorced woman used to go to infamous places. When her family discovered that she was pregnant, her brother immediately killed her to preserve family honour. The court sentenced him to three years imprisonment.  He appealed to the Supreme Court and got commutation (two years imprisonment).

 

* A widow’s former brother-in-law supported her and her children.  The widow had relations with some men, and people talked about her misconduct.  Her brother-in-law killed her.  The court sentenced him to three years imprisonment.

 

 

Chapter III:  Charts (questionnaires)

 

Table 1 is a survey of preferred outcomes in relation to a girl who committed an act which broke her family’s honor.  The respondents are classified according to gender.

 

Table 1:  The preferred outcome - by gender.

 

*Figures are shown as a percentage

 

As the table indicates, both men and women supported the notion “killing the girl erases shame.”   However, the percentage of women who support it is lower than that of men.   The table also indicates that there is a relative similarity between men and women regarding other outcomes.   This is because women are conditioned to be dependent on men during their up bringing.   Nevertheless, the table indicates that the majority of men and women prefer guiding the girl so that she will not commit the same act again.

 

Table 1A is a survey of responses to the question, “Does murdering the girl erase family shame?”   The respondents are classified according to residence:

 

Table 1A:  Murdering the girl to erase shame - by residence.

                 

*Figures are shown as a percentage

 

The table indicates that there is a large variance between those who supported killing the girl and those who opposed it.   The percentage of those who supported it is 26.7 % but this percentage, though it is low, does not mean the absence of violence against women; especially honor murder.  The highest percentage which supported killing the girl came from refugee camps which tend to be more conservative due to the poor housing and living conditions, overcrowding, poor economic situations and because camp residents have lost their lands. 

 

Table 1B is a survey of responses to the question, “Does murdering the girl erase family shame?”  The respondents are classified according to their level of education and commitment to religion.

 

Table 1B:    Murdering the girl will erase shame – by level of education and religion. 

 

 

 

Table 1B:  Continued… 

 

*Figures are shown as a percentage

 

The table indicates that the level of education and commitment to religion had little influence on those surveyed; hence it can be seen that Palestinian people still adhere to traditions and customs.

 

Table 2 is a survey of responses to the statement, “The family has the right to murder the girl who committed an obscene act.”  The respondents are classified according to gender.

 

Table 2:  The family has the right to murder the girl - by gender. 

                   

*Figures are shown as a percentage

 

The table indicates that the percentage of women who oppose honor murders is higher than that of the men.

 

Table 2A is a survey of responses to the question of whether “the family has the right to murder the girl who committed an obscene act.”  The respondents are classified according to their level of education and commitment to religion.

 Table 2A:   The family has the right to murder the girl - by education and religious commitment.

 

 *Figures are shown as a percentage

 

The table indicates that the level of education and commitment to religion had little influence on those surveyed; hence it can be seen that Palestinian people still adhere to traditions and customs.

Table 3 is a survey of responses to the statement, “Murdering the girl who committed an obscene will act is a deterrent for other girls.”  The respondents are classified according to gender.

 

Table 3:   Murdering the girl acts as a deterrent to others - by gender. 

 

*Figures are shown as a percentage

 

The table indicates that 40% of women strongly agreed or slightly agreed with the statement; again, this is because women are conditioned to be dependent on men during their up bringing.

 

Table 3A is a survey of responses to the statement, “Murdering the girl who committed an obscene will act is a deterrent for other girls.”  The respondents are classified according to their level of education and commitment to religion.

 

Table 3A:   Murdering the girl acts as a deterrent to others - by education and religious commitment.

 

 Table 3A:  Continued…

 

*Figures are shown as a percentage

 

The table indicates that the level of education and commitment to religion had little influence on those surveyed; hence it can be seen that Palestinian people still adhere to traditions and customs.

 

Table 3B is a survey of responses to the statement, “Murdering the girl who committed an obscene will act is a deterrent for other girls.”  The respondents are classified according to residence.

 

Table 3B:   Murdering the girl acts as a deterrent to others - by residence.

 

*Figures are shown as a percentage

 

The table indicates that variations in places of residence did not have an influence on those surveyed.

 

Table 3C is a survey of responses to the statement, “Violence should be permitted against women.”  The respondents are classified according to their level of education and commitment to religion.

 

Table 3C:   Violence should be permitted against women - by education and religious commitment.

 

Table 3C:  Continued…

 

*Figures are shown as a percentage

 

 

Table 4 is a survey of responses to the statement, “A girl should be fully covered and wear a veil.”  The respondents are classified according to gender.

 

Table 4:  A girl should be fully covered and wear a veil - by gender.

 

*Figures are shown as a percentage

 

As the table indicates, there is a relative similarity between men and women who supported the notion that “a girl should be fully covered and wear a veil.”  This is because women are conditioned to be dependent on men during their up bringing.

 

Table 4A is a survey of responses to the statement, “A girl should be fully covered and wear a veil.”  The respondents are classified according to residence.

 

Table no.  4A     A girl should be fully covered and wear a veil - by    residence.

 

*Figures are shown as a percentage

 

People from the three types of residence who supported the above notion have a relatively high percentage of 43.09%.  The highest percentage came from refugee camps which tend to be more conservative due to the poor housing and living conditions, overcrowding, poor economic situations and because camp residents have lost their lands. 

 

 

Table 4B is a survey of responses to the statement, “A girl should be fully covered and wear a veil.”  The respondents are classified according to their level of education and commitment to religion.

 

Table no.  4B     A girl should be fully covered and wear a veil - by education and religious commitment.

 

Table no.  4B   Continued… 

 

*Figures are shown as a percentage

 

The table indicates that the level of education and commitment to religion had little influence on those surveyed; hence it can be seen that Palestinian people still adhere to traditions and customs.

 

Table 5 is a survey of responses to the statement, “Men and women should be separated.” The respondents are classified according to gender.

 

Table 5  Separation of men and women - by gender.