From Global Power to Existential Anxieties: How Colonialism and Migration Shape the UK

 

Migration is an intrinsic part of British history, shaped by its colonial past and the enduring impact of unresolved conflicts in former colonies.

After World War II, Western Europe experienced one of the most remarkable recoveries in modern history, often referred to as a “Golden Age”. Rapid economic growth and social progress helped mitigate the devastation of war within a relatively short period. Among the key drivers of this recovery were population growth and mass migration, as labor shortages were addressed by recruiting workers from former colonies to help rebuild war-torn economies. This post discusses the role of colonialism and migration in Britain’s post-war recovery and reflects on how their legacies continue to shape British society today.

Migration in Post-War Britain

After World War II, labor shortages in key sectors such as transport, healthcare, manufacturing, and construction prompted the British government to turn to its colonies to rebuild infrastructure and maintain essential services. Caribbean migrants—from Jamaica, Trinidad and Tobago—were recruited to staff public transport systems and the newly established National Health Service. South Asians migrants—primarily from India, Pakistan, and later Bangladesh—significantly contributed to the textile industry, steel production, and various public service roles. In smaller numbers, African workers from Nigeria, Ghana, and Kenya, among others, were recruited for dock work, road building, and urban construction projects.

Prior to the postwar migration wave, Britain had already relied heavily on its colonies to support both World Wars. During World War II, colonial mobilization reached unprecedented levels, with over five million troops recruited from across the British Empire—including India, Africa, the Caribbean, and Southeast Asia. Unlike the known contributions of male soldiers, the vital roles played by colonial women in non-combatant capacities—such as in auxiliary services, nursing units, and munitions factories—remain largely undocumented and marginalized in official narratives.

"These migration patterns, rooted in Britain’s colonial history, played a crucial role in rebuilding the nation and continue to shape British society today.

 

After the war, many of these servicemen and women remained in Britain, contributing to postwar reconstruction. Between the late 1940s and the early 1970s an estimated 500,000 immigrants lived in Britain. A significant proportion were women who worked in health services, textile and electronic industries, and domestic service and childcare—often as voluntary and informal labor as they lack legal access to formal employment. These migration patterns, rooted in Britain’s colonial history, played a crucial role in rebuilding the nation and continue to shape British society today.

Global Economic Dominance

Britain is widely recognized for its economic transformations and social progress throughout history, most notably as the birthplace of the Industrial Revolution. As the largest colonial empire of its time, Britain was also the first nation to industrialize on a significant scale. Yet the historical connection between colonialism and industrialization has often been downplayed in official narratives. Recent scholarship, however, has brought this link into sharper focus. Heblich, Redding, and Voth (2022) find that “… greater slavery wealth promoted local economic growth and led to a reallocation of economic activity away from agriculture, and towards manufacturing …”, suggesting “... that slavery wealth contributed causally to Britain’s Industrial Revolution, accelerating growth and facilitating the escape from Malthusian constraints.” (pp. 41–2).

India offering pearls to Britannia, the symbol of British power

Furthermore, British industrial expansion depended heavily on access to raw materials sourced from its colonies, often through systems of coerced labor and exploitative trade arrangements. This demand for resources intensified colonial extraction and facilitated the geographic and administrative expansion of imperial control. As production in Britain grew, so did the need for external markets—leading to the transformation of colonies into consumers of British manufactured goods. The profits generated through this imperial circuit were then reinvested in the empire’s technological innovation and industrial development, reinforcing Britain's global economic dominance (Historical Encyclopedia, 2024).

Another pivotal transformation in British history was the Victorian Boom (1850–1873), often regarded as a golden age of British capitalism and imperial expansion. Marked by imperial ambitions, it was an era of rapid industrial growth, dominance in global trade, and economic prosperity.

Colonialism and Migration

As we can see, Britain’s history of migration is inseparable from its colonial past, but more broadly, from the legacy of European colonialism. During the imperial era, regions of the world were carved up by European powers, while ignoring existing geopolitical, ethnic, and cultural realities. Territories were distributed among European colonial powers of the time—later reallocated among them—to suit changing political interests. Agreements took place between European counterparts and other regions without much participation of the latter, setting the course for future conflicts. The Sky-Picot agreement (1916) and Balfour Declaration (1917) are examples of what would lay the groundwork for future disputes in the Middle East. Arbitrary borders drawn across the African continent and their subsequent reconfiguration after World War I all contributed to enduring conflicts, wars, and migration challenges that Europe continues to face today.

"During the imperial era, regions of the world were carved up by European powers, while ignoring existing geopolitical, ethnic, and cultural realities.

 

In terms of social hierarchy, post-World War II migration to Britain mirrored the hierarchal relationship between colonizers and their colonies. Migrants from former colonies faced discrimination and structural barriers. In the 1960s, amidst the rise of civil rights movement across the West, the British government adopted a racial equality framework and embraced a multicultural approach. By the 1990s, policy discourse shifted toward an integration model, but immigrant women continued to face exclusion from formal employment. This model was introduced in response to an increasing migration flow that raised concern over cohesion and national identity.

Integration policies emphasized national identity, security, and social cohesion. However, underfunding, poor interagency coordination, and a narrow focus on language and civic tests hinder the successful implementation of integration policies. Nevertheless, some attribute the failure of integration to migrants’ lack of cultural compatibility, unwillingness to assimilate, and economic inactivity. This view not only overlooks technical issues in policy implementation but also ignores structural barriers, such as systematic racism and patriarchal policy frameworks, as among the underlying causes of integration failures.

"Take Back What Once Was Rightfully Yours"

For many, migration raises emotionally charged questions of identity and security—specifically, who belongs and who is entitled to access resources. Throughout history, the question of entitlement often resurfaces as tensions intensify during periods of economic downturn, when previously privileged groups face growing competition over housing, employment, and public services. To delegitimize these perceived deprivations, nationalist values are promoted and gain traction, frequently fueled by populist discourses that lament the loss of cultural identity, economic agency, and sovereignty. At its core lies the self-righteous rhetoric “take back what once was rightfully yours.”

Recent studies highlight the rise of populist movements in Europe and North America, driven in large part by white working-class men who feel increasingly marginalized by shifts in employment and labor conditions, as well as by transformations in family life and gender politics that have reshaped the social status of women (Turner, 2024).

Old Father Thames, the symbol of London's power

"Moreover, shifts in gender roles have disrupted traditional masculine roles—such as those of breadwinner, worker, and father—undermined by economic instability, automation, and evolving cultural norms.

 

This sense of marginalization aligns with what sociologists refer to as aggrieved entitlement. This concept can be used to describe how privileged groups in multicultural Western societies—especially white middle- and working-class men—feel that they are losing the social dominance once ascribed to them due to changes in the population, economy, and in the family. Privileged groups may feel disadvantaged by changes that have redistributed social and economic privileges they believe were exclusively enjoyed by their families for generations.

Moreover, shifts in gender roles have disrupted traditional masculine roles—such as those of breadwinner, worker, and father—undermined by economic instability, automation, and evolving cultural norms. As a result, feelings of injustice and resentment, particularly among white working- and middle-class men, extend beyond economic loss to encompass cultural disempowerment and identity erosion—sentiments that, in turn, foster ethnocentrism and misogyny.

From Global Power to Existential Anxieties

Migration is an intrinsic part of British history, shaped by its colonial past and the enduring impact of unresolved conflicts in former colonies. Although Britain has historically benefited from migrant labor, economic downturns and demographic changes have fueled anti-migration sentiments that often target ethno-religious migrant groups and deflect attention from failures of the system. Nevertheless, with declining fertility rates and an aging population, the UK increasingly relies on immigration to sustain its working population and labor market.

"While pronatalism potentially exacerbates gender inequality, it also raises concerns about xenophobic and exclusionary policies, particularly when demographic decline is framed as a threat to national identity.

 

Meanwhile, emerging pronatalist discourses in UK politics—driven by concerns over cultural decline and the shrinking labor force—echo postwar propaganda that sought to reinforce the patriarchal nuclear family and cast reproduction as a civic duty. While pronatalism potentially exacerbates gender inequality, it also raises concerns about xenophobic and exclusionary policies, particularly when demographic decline is framed as a threat to national identity. How the UK navigates the intersecting challenges of migration, demographic shifts, and existential anxieties remains to be seen.

Images: "The East Offering Its Riches to Britannia" by Spiridione Roma (1778), provided by the British Library from its digital collections. Catalogue entry: IOSM F245, CC0, https://commons.wikimedia.org/w/index.php?curid=31452944

Read my other blog for topics on history and countercultures

Sources:

ABC News Australia (2024) 'Growing Concerns Cost-of-Living Crisis Is Influencing the Rise in Extremist Views.' YouTube. https://youtu.be/yhb3br85mGs?si=8sWHRFIXlBzweuky [22 March 2024].

Baughan, Emily (2023) 'The European Right’s “Pro-Family” Turn Is Just Austerity in Disguise.' Jacobin.com. https://jacobin.com/2023/08/conservative-party-uk-pronatalism-childcare-patriarchy-xenophobia [9 October 2025].

Burton, Lucy (2025) 'Britain’s Economic Failures Are Fuelling the Masculinity Crisis.' The Telegraph, April 14, 2025. https://www.telegraph.co.uk/business/2025/04/14/britains-economic-failures-fuelling-the-masculinity-crisis/ [8 October 2025].

Fogarty, Richard and Andrew Tait Jarboe (2021) 'Non-European Soldiers.' International Encyclopedia of the First World War. https://encyclopedia.1914-1918-online.net/article/non-european-soldiers/ [30 September 2025].

Heblich, Stephan, Stephen J. Redding, and Hans-Joachim Voth (2022) 'Slavery and the British Industrial Revolution.' The Centre for Economic Performance Discussion Paper No. 1884 November 2022, pp. 41-42. https://cep.lse.ac.uk/pubs/download/dp1884.pdf [28 September 2025].

Historical Encyclopedia (2024) ‘Industrial Revolution and Colonial Era in Great Britain.’ https://globhistory.org/en/article/velikobritaniya_angliya,_shotlandiya/industrialnaya_revolyuciya_i_kolonialnaya_epoha_v_velikobritanii [28 September 2025].

Kaya, Ayhan (2025) 'The instrumentalisation of Migration in the Populist Era.' Mixed Migration Centre. https://mixedmigration.org/the-instrumentalisation-of-migration-in-the-populist-era/ [29 September 2025].

Population Matters (2023) 'Pronatalism in the UK.' Population Matters. https://populationmatters.org/news/2023/05/pronatalism-in-the-uk/ [9 October 2025].

Striking Women (n.d.) 'Women and Work Post World War II: 1946–1970.' Striking Women. https://www.striking-women.org/module/women-and-work/post-world-war-ii-1946-1970 [2 October 2025].

The National Archives (n.d.) 'Bound for Britain: Experiences of Immigration to the UK.' The National Archives. https://www.nationalarchives.gov.uk/education/resources/bound-for-britain/ [2 October 2025].

Turner, Bryan Stanley (2024) ‘Masculinity, Citizenship, and Demography: The Rise of Populism.’ Int J Polit Cult Soc 37, 203–217. https://doi.org/10.1007/s10767-023-09459-w [7 October 2025].

Vonyó, Tamás (2019) 'Recovery and Reconstruction: Europe after WWII.' Centre for Economic Policy Research (CEPR). https://cepr.org/voxeu/columns/recovery-and-reconstruction-europe-after-wwii [30 September 2025].

THE SALUTE OF TYRANNY

 

Today, 80 years later after World War II and over a hundred years later since its first political usage, the fascist or Nazi salute still provokes major controversy and is considered offensive by many. This is what recently happened when Elon Musk struck a similar gesture, which some interpreted as the Nazi salute, causing grave criticism and debate. However, the salute was not invented by Nazis. In fact, it was once a symbol of opposition to tyranny and associated with a form of democratic rule. So how did this change?

 

The Roman Salute

“‘Go,’ he cried, in bitter reproach, ‘go to your betrothed with your ill-timed love, forgetful as you are of your dead brothers, of the one who still lives and of your country! So perish every Roman woman who mourns for an enemy!’”

(Titus Livius (Livy) The History of Rome. Book 1, Chapter 26, 27–9 BC)

 

This is an excerpt from the book History of Rome, also known as Ab Urbe Condita, written by Roman historian Livy, where he describes the account of the legendary battle between Rome and Alba Longa. During the battle, two of the Horatii brothers, Marcus and Lucius, were killed, leaving only Publius to defend Rome. He alone defeated the Curiatii brothers, killing each of them one by one.

Publius came home as a hero. He was met by a hailing mass and a sister who cried when she saw her dead lover’s cloak adorning his shoulders, one she had sewn herself. Enraged by this public demonstration of personal grief and dishonor of the state—behaviors condemned in Roman patriotic values—Publius drew his sword and killed his only sister, Camilla.

According to legend, the conflict between Rome and Alba Longa (an ancient city in Latium, central Italy, in the Alban Hills) was primarily driven by competition for resources and power. War was sparked by mutual allegations of cattle theft. To secure more resources and power, the third king of Rome, Tullus Hostilius, sought to expand Rome's influence over neighboring cities. The war was settled through a duel between two sets of triplet brothers: the Roman Horatii and the Alban Curiatii.

The Oath of the Horatii by Jacques-Louis David (1784 and 1785)

This account of the history of Rome inspired the famous painting "The Oath of the Horatii", by French artist, Jacques-Louis David (1784 and 1785). David's painting dramatized the moment when the Horatii brothers took an oath of loyalty to the state—by lifting their right arms with their hands spread openly before their father—to fight to the death for Rome. This gesture became known as the legendary “Roman salute”.

 

Loyalty to the State

Legend has it that the two cities, Rome and Alba Longa, were closely related as Rome's founders, Romulus and Remus, were descendants of the royal family of Alba Longa. As conflict emerged between the two cities, marriages have been arranged to unite the people and solidify political stability. This narrative is also depicted in the "The Oath of the Horatii" painting.

Seen on the right corner of the painting are three women and two children. The younger women are interpreted as Sabina, the Curiatii’s sister and wife of one of the Horatii brothers, and Camilla, the Horatii brothers' sister engaged to one of the Curiatii brothers. The elderly woman with the children (presumably Sabina’s) is the Horatii brothers’ mother. An expression of devastation can be seen on the faces of the women and even their body postures. This is because Rome’s victory or loss meant that they would lose loved ones.

The painting, which David initially began in 1784, was commissioned by the French government to promote loyalty to the state and, by extension, the monarchy. However, the painting’s message of sacrifice for the common good and patriotic values resonated with the tensions emerging during the pre-French revolution period. David himself later “betrayed” his commissioner by publicly supporting the revolution.

 

The Fascist Salute

"The Oath of the Horatii" depicts a scene inspired by the legend of ancient Rome from the Roman Kingdom period (753–509 BCE). However, the Roman salute depicted in the painting was created from the imagination of the artist. There is no historical evidence that this salute was ever used in ancient Rome. The salute became mostly associated with Roman republicanism due to the influence of neoclassical art and political movements which sought to evoke Roman ideals of unity and strength.

The painting, with the famed salute, became iconic for capturing the spirit of what would lead to the French Revolution, the executions of King Louis XVI and Queen Marie Antoinette, and the abolishment of the French monarchy. The salute was further popularized in the late 19^th and early 20^th centuries through plays, films, and other artworks.

Ironically, the Roman salute—which resonated with the revolutionary ideas of equality, liberty, fraternity, and opposition to monarchy—would, in the 20^th century, become the symbol of tyranny with the emergence of fascism.

Gabriele d'Annunzio (The collector.com)

It was in the 20^th century that the Roman salute became a political brand. Italian fascist groups used the salute to symbolize loyalty and sacrifice for the good of the greater state as well as invoke an idealized Roman past. The salute was first popularized by the Italian nationalist poet turned political leader, Gabriele d'Annunzio, who—influenced by Italian films recounting a re-imagined and romanticized Roman era—used this salute during his occupation of Fiume in 1919. Since 1921, the Italian National Fascist Party gradually adopted the Roman salute until in 1923, it became the official salute of the Mussolini regime. The salute would then be typically referred to as the “fascist salute”.

The Nazi party also began using it in 1921 and officially adopted it in 1926. Initially used by Italian nationalists and fascists, the salute became widely associated with the Nazi regime, especially after World War II, where it was subsequently referred to as the "Nazi salute".

 

Women, Honor, and the Nation

Let’s go back to the painting to understand the oppressive political nature of “loyalty to the state”. It is important to note that the murder of Camilla Horatii on the premises of loyalty and honor, of which her brother upheld, reflects how women are positioned in a nation. Because of women’s capacity to reproduce, they ensure the continuity of the nation and therefore hold the role of safeguarding its “purity”. Relationships with foreign men, especially from rival nations or groups, are seen as threats to the nation’s identity which could create a crisis of loyalty. Women, therefore, become the boundary between nations or groups. They symbolize the honor of the nation; thus, they must show unquestionable loyalty to the state and its men.

That is why, in some of the countries liberated during World War II, women who married or had sexual relationships with enemy men were scorned, stigmatized, and even had their heads shaved to be paraded through the streets. They were shamed for disrupting honor and loyalty. For Camilla, her love for and devotion to the enemy man, her fiancé, cost her her life.

"Rulers strengthen their power through loyalty, while the people, in return, are rewarded with the delusion of pride and honor. 

 

Another example, under fascist regimes, men are obligated to defend and expand the nation. To secure a nation with an army of strong men, women were idealized as symbols of purity and national pride, serving the state through motherhood as a patriotic duty.

Within this framework, women maintain the identity of the nation, especially through the children they bore. Thus, in wars, the rape of enemy women parallels the invasion of enemy territory—women become spoils of war, tainting the nation’s identity with alien offspring, disgracing the men, and paralyzing communities.

The death of Camilla Horatii at the hands of her own brother, as told in the legend of ancient Roman history, illustrates how women serve as the boundary and identity of a nation. This tale seeks to promote patriotism—loyalty to and sacrifice for the state. Rulers strengthen their power through loyalty, while the people, in return, are rewarded with the delusion of pride and honor. This propaganda is used throughout history and founds the modern state.

 

The Fascist Salute Was Once a Symbol of Democratic Rule

The Roman salute in Jacques-Louis David’s "The Oath of the Horatii" was inspired by the legend of the Roman kingdom. Based on this legend, the painting was initially commissioned to promote loyalty to the French monarchy. However, amid France’s political tensions, shifting patriotic values transformed the narrative, and the painting became a symbol of loyalty to the republic (state). The salute itself was subsequently associated with Roman republicanism which overthrew the monarchy.

Interestingly, however, the salute had been further adapted to fit other political contexts as needed, including its association with the imperial rule of the Roman Empire that destroyed the republic. This, for example, aligned with Mussolini’s dream of building a re-imagined powerful Roman empire under fascism.

After World War I, fascist rulers in Rome and Germany co-opted the Roman salute, solidifying its association with fascism. The meaning of what the salute stood for completely shifted from what was the spirit of the French revolution to an extreme ideology of state power—from liberty to tyranny. Yet, whether under liberty or tyranny, the guise of defending patriotism and nationalism has consistently justified the stigmatization—or in Camilla’s case, murder—of women because of their personal ties to the enemy.

It is also interesting to observe how the political contexts associated with the salute coincide with the cycles of political change experienced by many nations. These changes reflect the cycle from autocratic rule (monarchy, dictatorship) to democracies, and then a regression to authoritarianism, if not an autocracy similar to fascism. The latter may be combined with an oligarchic male-elitist-type of rule, as what we are seeing in some countries today.

Indeed, the history of the Roman salute, renowned as the fascist salute, is quite interesting. Who would have imagined that it once symbolized a form of democratic rule?

Read my other blog for topics on history and countercultures

Images: All pictures of The Oath of the Horatii are from smarthistory.org.

Sources:

Bird, Danny (2025) “The History of the Hitler Salute, From Its Dubious Roman Origins to Its Use by the Far Right.” HistoryExtra. https://www.historyextra.com/period/20th-century/hitler-salute-roman-origins [26 January 2025]

Heß, Johannes and Tobias Klee (2021) ‘Masculine Nations, Female Personifications – The Gendered Imagery of Nationalism.’ Scripts. https://www.scripts-berlin.eu/publications/Think-Pieces/Masculine-Nations_-Female-Personifications/index.html [22 March 2025].

Livy (1912) History of Rome. Book 1. Translated by Rev. Canon Roberts. New York: E. P. Dutton and Co. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0026%3Abook%3D1%3Achapter%3D26 [1 March 2025].

McCoy, Claire Black (2025) 'Jacques-Louis David, Oath of the Horatii.' Smarthistory. https://smarthistory.org/jacques-louis-david-oath-of-the-horatii/ [27 January 2025]

Nagel, Joane (1998) 'Masculinity and Nationalism: Gender and Sexuality in The Making of Nations.' Ethnic and Racial Studies Vol. 21 No. 2 March 1998. https://is.muni.cz/el/1423/podzim2005/SOC765/um/Masculinity_and_nationalism_Nagel.pdf [22 March 2025].

Ronchini, Maria-Anita (2024) ‘Who Was Gabriele D’Annunzio?’ The Collector. https://www.thecollector.com/who-was-gabriele-d-annunzio/ [26 January 2025].

Wikipedia (2025) Oath of the Horatii. https://en.wikipedia.org/wiki/Oath_of_the_Horatii [21 January 2025].

FEMICIDE: Crimes of Passion, Honor, and War (Part 2)

 

Why is there a need to specifically examine the killings of females by males, referred to as “femicide”? What are the different types of femicide and what are the challenges in preventing femicide?

In part 1, we discussed the understanding of femicide and its occurrence in conflict situations and war. Part 2 briefly explores other types of femicide, the challenges in eradicating them, and why we should look beyond reform in the effort to eliminate violence against women.

 

No Stranger Femicide

Although the percentage of intimate partners femicide is higher in Europe and the Americas compared to other parts of the globe as mentioned in part 1, some countries show different trends. Data from Indonesia reveals that intimate femicide—murder committed by husbands, ex-husbands, boyfriends, ex-boyfriends, and cohabitation partners—is the most prevalent type of femicide in the country (The National Commission on Violence Against Women in Antara News 2024a), suggesting issues related to power dynamics. In August 2023, a high-profile case of intimate partner femicide occurred in Merangin, Jambi where a woman’s body was found decomposed in a garden and her husband was named as a suspect. According to The Commission, there are 290 femicide cases from October 2023 to October 2024, which is a decrease compared to the previous period (Tempo.co, 2024); nonetheless, it is still an alarming trend.

Joint research published by UN Women (2023) reveals that data availability on femicide in Southeast Asia and the Pacific is low and increased reporting efforts is needed. In recent years, Indonesia has made efforts to gather data on femicide. This is a challenging endeavor, as within Indonesia’s legal context, cases of murdered women are treated as common homicides (Antara News, 2024b). 

 

Data from Indonesia reveals that intimate femicide is the most prevalent type of femicide in the country.

 

On the other hand, Canada has a long history of cases involving missing or murdered First Nation women. Official figures show that 71% of indigenous women murdered between 1980 and 2012 were killed by someone they knew, suggesting the high prevalence of domestic violence within indigenous communities. Overall, official figures show that 1,200 Indigenous women and girls have been reported missing or murdered since 1980. However, according to many advocacy groups, such as the Native Women's Association of Canada, the number is closer to 4,000. Many cases remain unresolved (Into the Shadows, 2024).

Some view the problem of gender-based violence in the indigenous communities of Canada as cultural. On the contrary, we need to examine the root causes in the context of colonial history, where institutionalized marginalization, oppression, and impoverishment of indigenous people occurred. These factors have significantly increased violence and the vulnerability of indigenous women and girls to violence. 

 

We need to examine the root causes [of gender-based violence] in the context of colonial history, where institutionalized marginalization, oppression, and impoverishment of indigenous people [in Canada] occurred.

 

Furthermore, victims’ families believe that embedded racism within law enforcement leads to the neglect of murder cases involving indigenous people and contributes to numerous unresolved and cold cases (Allen, 2022). This indicates a state failure to prevent and punish femicide.

In response to high cases of missing and murdered indigenous women and girls, the Canadian government held a national inquiry and released a final report in 2019. The report deemed the crisis a genocide while recognizing colonialism, systemic racism, and gender-based violence as the root cause. However, the government is criticized for its slow response in implementing the recommendations of the report (Into the Shadows, 2024).

Cultural-related Femicide

Femicide by family members in the form of honor killings are deeply entrenched in the cultural landscape of numerous countries. Pakistan has one of the highest rates of honor killings in the world, with human right defenders estimating that 1,000 women are killed every year in the name of honor by methods such as shotguns, strangulation, or burning (Wikipedia). However, according to the Human Rights Commission of Pakistan, hundreds of women are estimated to be killed each year (CBS News, 2023).

Common reasons for honor-related femicide vary, including a woman refusing to enter into an arranged marriage, being raped or sexually assaulted, and being deemed as dressing inappropriately or displaying disobedient or shameful behavior. Last year, an 18-year-old woman was shot dead by her father and three other men on orders from elders of a tribal after an apparently doctored photo of her sitting with a boyfriend went viral on social media. 

 

Pakistan has one of the highest rates of honor killings in the world.

 

Pakistan has pursued legal changes. In 2016, the government amended its legislation to impose a mandatory life sentence for perpetrators of honor killings. Previously, avoiding a jail term was possible if perpetrators were pardoned by the victim's family. Despite the change in the law, human rights groups say that perpetrators are still escaping justice (CBS News, 2023).

Dowry death is another example of cultural- and family-related killings predominantly perpetrated by male family members, particularly the husband and his relatives. In India, which has one of the highest rates of dowry deaths, 6,450 dowry deaths were registered with the National Crime Records Bureau (NCRB) in 2022, a slight decline from previous years (Rajkumar, 2023). Seeking justice may take years. In December 2024, a court in Mainpuri sentenced a man and his brother to life imprisonment for setting his wife, Reena Devi, ablaze over ten years ago, over dowry demands (Dilshad, 2024). 

 

India has one of the highest rates of dowry deaths.

 

In India, Section 498A of the Indian Penal Code was introduced in 1983 to protect married women from cruelty by their husbands or his relatives, with the aim of combating dowry deaths. Nevertheless, cultural norms and a lack of trust in the legal system continue to hinder effective outcomes (BharatLaw.ai, 2024).

Femicide in intimate and familial relationships reflects the control and subjugation of women in the private sphere, as well as the broader gender inequality in society.

 

The Curious Case of Iceland

Iceland, a country that has closed more than 90% of its gender gap, among other ways, through various reforms (in health, education, political empowerment, and economic participation). Presumably, reforms and a narrow gender gap would significantly reduce all forms of violence against women. Unfortunately, in reality it does not work that way. Iceland has been coined “the best place in the world for a woman”, but in fact, it is a place where a quarter of women have experienced rape or attempted rape and around 40% have been subjected to physical or sexual violence (BBC News, 2024). However, in 2023, Iceland saw a significant decrease in reported sexual abuse (Ćirić, 2024).

While femicide remains low, recent data from 2023 indicates that Iceland has been experiencing an increasing trend in domestic violence over the past few years (Statista, 2024). Thus, although Iceland is considered one of the safest countries in the world, women are apparently not so safe inside the home.

 

This puzzling phenomenon, known as the "Nordic Paradox," reveals that gender equality does not necessarily translate into safety for women.

 

In fact, despite ranking high in the World Economic Forum's gender-equality rankings, Iceland, along with other Nordic countries, has rates of gender-based violence above the European Union (EU) average (Higgins, 2024). This puzzling phenomenon, known as the "Nordic Paradox," reveals that gender equality does not necessarily translate into safety for women. Even in a country as advanced in equality as Iceland, gendered power relations remain prevalent, especially in the private sphere, where masculinity and male dominance persist.

 

Beyond Reform 

From our discussion in parts 1 and 2, it appears that addressing gender-based violence, including femicide, requires structural changes in gendered power relations that extend beyond policy, legal, political, and economic reforms. Any real change necessitates the redefinition of masculinity and femininity, rather than merely redistributing or eliminating gender roles to fix imbalances—a practice that does not address the root cause of violence against women.

True change involves deconstructing both masculinity and femininity, which are shaped by deep-rooted patriarchal values and interests that perpetuate gendered power structures, and an understanding of how these structures are interconnected with class, race, ethnicity, sexuality, disability, and belief systems. Therefore, achieving these goals entails a generational struggle to deconstruct existing ethics and moral values. These objectives cannot be met by relying solely on policy changes; rather, a strong civil society-driven sociocultural change is essential.

 

Image: Death Seizing a Woman by Kathe Kollwitz, 1934 (Wikiart.org)

Check out my other blog for essays on gender, history, and culture.

 

Sources:

Allen, Jenn (2022) ‘Indigenous leaders and advocates in Winnipeg say the MMIWG crisis is a national state of emergency.’ CBC News. https://www.cbc.ca/news/canada/manitoba/mmiwg-winnipeg-rally-national-emergency-1.6674143 [27 December 2024].

Antara News (2024a) Women’s body urges govt to maintain femicide database. https://en.antaranews.com/news/329406/womens-body-urges-govt-to-maintain-femicide-database [11 December 2024].

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