Shoxan Ahmad, director of the the Women Legal Assistance Organization (WOLA), and Bakhan Jamal, coordinator of ADWI, both close partner organizations of us in Kurdistan, discuss so-called honor killings, gender-based violence, and the structures that enable them.
By Jasmin Arémi, Mena-Watch, 28.09.2026
The term “honor killing” is controversial. For Bakhan, however, it very accurately describes what happens on the ground in many cases: women are killed because the honor of their family, a man, or a community has been violated. At the same time, she makes it clear that such acts are always part of gender-based violence. The idea that a man must control a woman’s sexuality, relationships, or behavior forms the ideological backdrop to this.
An honor killing is rarely an isolated act. It is often preceded by a process in which women are gradually pushed out of their social circles. They are controlled, threatened, verbally abused, or isolated from their families and friends. Neighbors and the community can intensify this pressure by labeling the affected woman as “bad,” “dangerous,” or a source of shame. This psychological violence can go so far that women lose all hope. Some are killed; others are driven to suicide. That is why, according to the two women, even if a woman takes her own life, the social and familial violence that led to it can be considered part of the crime.
It is not exclusively women who are affected, though they are predominantly so. In some cases, men are also punished under the pretext of family honor—for example, if they are in a relationship that their family does not accept. They may be forced into marriage, sent abroad, or become victims of violence themselves. However, the consequences affect women far more frequently and are usually more severe.
What counts as an “honor offense”?
The reasons why women are attacked or killed can be extremely trivial. A romantic relationship, a marriage of one’s own choosing, a post or a photo on social media. Sometimes the actual cause remains unclear.
The violence is portrayed as an accident, a house fire, or a suicide to conceal the family connection.
Social media has also exacerbated this dynamic. Even a single comment can spark rumors and publicly brand a woman as the alleged culprit. Content is taken out of context, shared, and commented on—putting the affected person at risk in real life. There have been cases in which women were killed following a public social media campaign. Many other cases remain hidden. Social media may not always be the direct cause of a murder, but it can mark the beginning of an escalation.
According to the interviewees, responsibility does not lie solely with individual perpetrators. Neighbors, religious authorities, tribal leaders, and other members of the community can also contribute to the violence, for example through threats, rumors, or calls to restore the family’s “honor.” They report cases in which neighbors urged men to kill their sisters. Older men or mullahs might also legitimize such ideas.
At the same time, it is not only men who prop up the system. Women within the family can also exert pressure and demand that another woman be punished. This creates a social web in which the family is expected to protect so-called honor, while the community dictates what is considered morally acceptable. The true foundation of this system, however, is control. Ultimately, it is about control over women’s bodies, their freedom of movement, and their decisions.
Incomplete statistics, hidden cases
Organizations such as WOLA and ADWI support women in dangerous situations, offer legal advice, accompany them to government offices, and connect them with the police, courts, or protection organizations. In some cases, women are temporarily housed in shelters. A hotline and digital counseling services can also serve as a first point of contact. Yet access to help remains difficult.
Many women do not know whom to turn to or how to assess the danger they face. Some are not taken seriously by the police. Others are told to return to their families—precisely the place from which the danger originates. The women describe how difficult it can be for them to trust government agencies. A police station is not automatically perceived as a safe place, especially if it is staffed predominantly by men or if the victim fears she will be blamed. If protection orders are not enforced, going to a government agency can actually increase the danger.
It is difficult to determine exactly how many women in Kurdistan and Iraq actually fall victim to so-called honor killings. Official figures do not capture all cases. Some incidents are recorded as suicides or accidents, while others remain hidden within the family. In the interview, police statistics for one year are cited, including cases of homicides, burn injuries, self-harm, and suicide attempts. However, according to Ahmad and Jamal, even these figures reflect only part of the reality. Especially in cases of domestic violence, it is difficult to secure evidence and hold perpetrators accountable. This is because family members are often the very people who control access to information.
In the region, killings of women are now increasingly treated as homicides. At the same time, gaps remain in the implementation of laws and protective measures. Legal reforms can only be effective if the police, the judiciary, and government agencies act accordingly—and if women have access to these institutions. For the two interviewees, raising public awareness is therefore just as important as legislation. There needs to be an awareness that a family’s honor must not take precedence over a woman’s life.
