In its third Twitter Space session, the Afghanistan Women’s Justice Movement once again created a platform for candid and unfiltered conversations among protesting women, women’s rights activists, and dedicated researchers. This session focused on a deeper exploration of honor killings—a phenomenon that claims lives not only within Afghanistan but also among Afghan diaspora communities around the world.
Distinguished Speakers and Diverse Perspectives
The session featured an impressive lineup of speakers, including Dr. Fakhera Mosavi, Meisam Sahraa, Sima Noori, Hoda Khamosh, Taranom Saeedi, Rahil Talash, Dr. Sahraa Karimi, and Yasamin Ghiassi. Each of them examined this complex social crisis from different yet interconnected perspectives.
Dr. Fakhara Mosavi: A Critical Look at Shallow Research and Incomplete Narratives
Dr. Mosavi, a researcher, opened the discussion by highlighting the lack of in-depth and scientific studies on honor killings. She emphasized that most writings on the subject suffer from repetition and superficiality, lacking any substantial scholarly foundation. According to her, research that explores the historical, psychological, social, and religious roots of this crisis is extremely rare.
She remarked:
“We cannot label something as real research unless we systematically examine its internal causes and factors. Honor killings are not just a modern phenomenon—they have been claiming the lives of women even in the 21st century, and even among Afghan communities living in Europe and North America.”
Dr. Mousavi argued that dominant traditions in society deny women their identity and restrict them within predefined roles. She described tradition not merely as a cultural institution but as a set of parameters that, depending on their interpretation and application, can either perpetuate or reduce violence.
She cited the book “Silent Murders” by Bakhtiar Nejad—the first investigative book on honor killings—and pointed out that even among educated migrants, the issue remains taboo due to fears of damaging family reputations.
Meysam Sahraa: The Jurisprudential and Legal Foundations of Honor Killings
International law researcher Meysam Sahraa began with a quote from Nietzsche: “What is evil in modernity, and what is good in tradition.” He described honor killings as the result of a complex conflict between tradition and modernity, stressing that tradition needs to be reinterpreted rather than eradicated.
Sahraa noted that while Islamic jurisprudence may provide inferred justifications for honor killings, the Quran contains no explicit verses authorizing such actions. He referred particularly to verse 15 of Surah An-Nisa, often misused by some scholars to justify confining women, and noted the varied interpretations of this verse.
He warned that Hanafi jurisprudence—which forms the basis of Afghanistan’s penal code—sometimes allows men to kill female relatives, such as sisters or aunts, if the family’s “honor” is deemed at risk. He called this legal reality “shocking and a direct threat to women’s right to life.”
Sima Noori: The Home as a Silent Execution Ground
Women’s rights activist Sima Noori described the home as a place of hidden violence rather than safety for many women. She stated:
“In honor killings, there isn’t just one murderer. The father, the brother, and even the silent mother are all accomplices to this crime.”
She addressed experiences of women being disowned for seeking inheritance, asking for divorce, or resisting sexual violence—outcomes rooted in judgmental traditional norms. She cited Iran and Afghanistan as stark examples of this societal problem.
Sima emphasized the need to thoroughly document honor killings—complete with names, locations, photos, and dates. “If we don’t tell these stories, others will—and they will distort them,” she warned.
Hoda Khamosh: A Personal Narrative of Structural Violence
Hoda Khamosh, chair of the Afghanistan Women’s Justice Movement and organizer of the session, shared her own harrowing experiences of domestic violence. Through excerpts from her life and her published books, she described the oppressive behavior she endured from her father and brother, including the murder of her sister—illustrating a grim reality still embedded in many Afghan families.
She also shed light on the dire situation of rural Afghan women who, without any tools of self-defense or basic rights, continue to endure chronic and institutionalized violence under complete deprivation.
Taranom Saeedi: Field Stories from Victims
Women’s rights researcher Taranom Saeedi shared her field research on victims of honor killings. She recounted heartbreaking stories, such as that of 12-year-old “Zulfiya,” who lost her jaw due to violence, and “Zahra Ghori,” who was burned alive by her in-laws.
In a society where girls are treated as bargaining chips, she noted, the first response to family crises is often the sacrifice of daughters. She also recounted the story of “Nilofar” from Kapisa, who was imprisoned after a gang rape instead of being given justice.
Rahil Talash: The Need for Religious Reform Voices
Rahil Talash, a protesting woman and human rights activist, advocated for the inclusion of progressive religious scholars in future sessions. Their voices, she said, could offer a more compassionate and contextual interpretation of Islam that resonates with society.
She called for the expansion of such discussions and urged leaders of other protest movements to join this effort, saying:
“When we speak of ending killings—whether physical, symbolic, or through language and culture—we are truly speaking of collective awakening. But in a country where daily murders are a norm, even if the violence ceases and the perpetrators are punished, can we really expect a transformed image of women in the future?”
Dr. Sahraa Karimi: “Honor” as a Tool of Female Enslavement
Dr. Karimi, former head of Afghanistan Film, offered a critical view of the overlap between religion, fanaticism, and pseudo-enlightenment in Afghanistan. She argued that one of the country’s biggest problems is the dominance of religious fanaticism over genuine faith.
She said:
“Afghanistan is more entrenched in religious prejudice than religious belief. When a society is this steeped in dogma, you can’t fix problems—especially those tied to honor—simply with religious preaching.”
Dr. Karimi added that Afghanistan lacks genuine religious intellectuals.
“A true intellectual challenges all structures and does not cling to political or personal interests. In Afghanistan, we have opportunists, not thinkers.”
She urged Afghan women to initiate change themselves, without waiting for religious leaders to do so. Redefining and deconstructing the concept of “honor” was, in her view, a critical starting point.
“We must dismantle the concept of honor. Even many activities done in the name of freedom and democracy are still trapped within traditional and tribal definitions of this term,” she said.
Yasamin Ghiassi: Men Must Also Be Agents of Change
Women’s rights activist Yasamin Ghiassi emphasized that Afghanistan’s main problem is, first and foremost, the Taliban. Their rule has severely restricted women’s rights and frozen societal progress.
She also pointed to cultural and social norms among Afghan men, which often perpetuate resistance to women’s rights. One effective solution, she suggested, is holding public seminars and awareness programs to examine the various dimensions of this issue.
Ghiassi stressed that men themselves must become allies in the fight for gender equality. “When men support women, others will follow their example,” she said. She also highlighted how many men treat women’s rights as an issue of family honor—making male involvement all the more critical.
Conclusion
The third Twitter Space session of the Afghanistan Women’s Justice Movement provided a rare platform for openly confronting the harrowing issue of honor killings. Speakers approached the topic from jurisprudential, legal, psychological, social, cultural, and personal angles, offering a comprehensive analysis.
In conclusion, honor killings are not just isolated crimes. They are products of legal, cultural, and historical structures that continue to be reinforced by societal silence, legal loopholes, and even elite indifference. Liberation from this reality will require thorough documentation, grassroots education, international pressure, and the brave critique of outdated traditions and religious interpretations.
Until Afghan women can voice their demands without the fear of being labeled “dishonorable,” there is a long road ahead. But sessions like this mark the first steps toward that much-needed change.