The Concept of Honour (tird∕sharaf)

The term honour will be used for the two Arabic concepts of sharaf and ^cird.^[601] In Palestinian society both terms commonly bear the meaning honour, good reputation, high rank or dignity, whereby they are used for a status reflected by society more than for a personal perception of dignity or for the dignity of a human being as such.^[602] Both terms refer to different aspects depending on whether they are used regarding males of females: applied to a female per­son, both terms primarily relate to her observance of the sexual-moral code of conduct, while for men they relate to their conduct regarding relationships of trust (amana) as well as to their ability to ensure the safety and appropriate moral conduct of their closest female relatives.

This chapter focuses on cases of offenses with a (potential) impact on a fe­male’s honour. The clarity of an offense as a setting is suited to demonstrating the impact of the concept of honour on options and choices in conflict and reconciliation. Such offences are considered as affecting the female’s and her family’s honour in multiple respects:

- The female’s personal dignity (karama) is violated,

- her honour (Urd/sharaf) is violated as an immediate effect of people know­ing about the offense (even without her being suspected for having any re­sponsibility for the crime),

- her honour may be violated by the suspicion and rumour that she bears some responsibility for the assault,

- the honour (^cird∕sharaf) of her guardian and closest male relatives is vio­lated as they have not been able to protect her,

- the honour of her family is violated if people suggest that they were not able to ensure her moral conduct.

Cases with a (potential) impact on a female’s honour can result in the total loss of social status for the victim’s close family, which in particular includes them being largely excluded from the marriage market: marriages generally depend on the consensus of the two spouses’ close families. Well-respected families are careful not to “give”^[606] their daughter to a family that has appeared not to be able to protect their female members, as this would be perceived as a neglect of their obligation to protect their daughter. Neither would they accept a daughter-in-law from a family whose honour has been violated as this might challenge their own honour, with them now being responsible for her protec­tion. The sensitivity of these cases stems from the fact that the loss of honour is implemented by society, which presumes their knowledge of the incident. For clan-based justice this creates the paradox that on the one hand, cases of sexual assault demand a strong reaction, which somehow reflects the harm caused, and on the other hand require a maximum of discretion to prevent the implementation of the loss of honour by society.

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