In the heart of modern India, where technological advances and legislative reforms are changing the landscape of society, a haunting practice continues to persist—“honour” killings. These brutal murders, often carried out by the very families and communities that are supposed to protect their members, occur when individuals—primarily young men and women—are killed for violating deeply entrenched social norms.
These violations are often linked to marriage, love, or personal choices, with the central theme being the defence of caste purity, religious honour, or family reputation. Despite the country’s advancements, the shadows of caste and religious orthodoxy continue to dictate the fate of many.
The roots of “honour” killings are woven deeply into India’s caste system, patriarchal structures, and rigid social norms. The concept of caste endogamy—the strict rule that marriage must occur within one’s caste—has been a defining feature of Indian society for centuries.
This notion not only governs social and economic life but also dictates who one can marry. Inter-caste or interfaith relationships are seen as transgressions against this age-old structure, leading to the vilification and, in extreme cases, the death of those involved. What is often seen as a personal act of love or rebellion is, in the eyes of conservative communities, a shame that must be cleansed by blood.
One chilling example of this practice occurred in Tamil Nadu in 2016. Sankar, a Dalit man, was murdered by members of his wife’s family because he had dared to marry Kausalya, a woman from the dominant Thevar caste. The murder was planned and executed with brutal efficiency, underscoring the tenacious grip of caste-based prejudice. The killers showed no remorse, indicating how deeply entrenched caste-based violence had become in this part of India.
Particularly prevalent in rural areas of states like Haryana, Punjab, Uttar Pradesh, Rajasthan, and Tamil Nadu, “honour” killings are often sanctioned by local village councils or Khap Panchayats. These councils, composed primarily of upper-caste men, wield significant power in enforcing traditional norms.
One of the most infamous cases of Khap-approved murder occurred in 2010, when Manoj and Babli, a young couple from the same clan, were brutally killed in Haryana. Their crime? Marrying within their own clan is a violation of local customs and an affront to the deeply patriarchal, caste-based rules upheld by their village. The Khap Panchayat not only sanctioned the killings but celebrated them, seeing the couple’s union as a grave insult to tradition.
While caste is a central driver of many honour killings, religious orthodoxy also plays a significant role. In recent years, interfaith marriages have become another trigger for deadly violence.
When Ankit Saxena, a Hindu man, fell in love with a Muslim woman in Delhi, their families vehemently opposed the relationship. In 2018, Ankit was murdered by his girlfriend’s family, who felt the relationship dishonoured their community. This tragic incident shocked the nation, highlighting how religious lines are fiercely guarded in many communities, even at the cost of human lives.
Despite the violence, India’s legal system struggles to provide a clear and comprehensive response to “honour” killings. While there are no specific laws addressing this issue, existing provisions under sections like 302 (murder), 307 (attempted murder), and 120B (criminal conspiracy) are used to prosecute such crimes.
However, the lack of a dedicated law has often resulted in lenient sentences. Families often justify the killings by claiming ‘provocation’ or ‘temporary insanity,’ which reduces the severity of their punishment. In these cases, it’s not unusual for perpetrators to receive lighter sentences, a loophole that encourages the continuation of the practice.
The Indian judiciary, however, has not been passive. In 2011, the Supreme Court delivered a landmark judgment, calling “honour” killings the “rarest of the rare” crimes and recommending the death penalty for those convicted. The court also declared the orders of Khap Panchayats unconstitutional.
Yet, despite these firm pronouncements, the enforcement of such rulings at the local level is often weak, primarily due to political patronage and social complicity. Many politicians, especially in rural areas, are reluctant to take a firm stand against caste-based violence for fear of alienating dominant caste vote banks.
The government’s response has been equally inconsistent. A bill known as The Prohibition of Unlawful Assembly (Interference with the Freedom of Matrimonial Alliances) has been proposed to criminalise the involvement of Khap Panchayats in extrajudicial decisions. However, this bill remains pending, reflecting the reluctance of the Indian state to fully address the issue.
Meanwhile, certain state governments, particularly in Haryana, Punjab, and Rajasthan, have set up safe houses for couples at risk of honour killings. These efforts, though well-meaning, remain grossly inadequate. Despite these provisions, the vast majority of victims continue to face the threat of violence, with many choosing not to report the crimes for fear of retribution or because they lack confidence in the protection offered by the police.
The most significant barrier to the eradication of “honour” killings lies in the deeply entrenched mindset that supports such violence. Many people, particularly in rural India, continue to view these killings as justified. This belief is compounded by the fear of social ostracism for those who challenge caste and religious norms.
When families or individuals defy these boundaries—especially through inter-caste or interfaith marriages—they are often seen as bringing shame and dishonour to the community, an affront that, for some, can only be righted with blood. This mindset is particularly prevalent in areas where caste-based and religious identities are the cornerstone of social relations.
Additionally, the fear of reprisals or a lack of faith in the justice system often keeps victims from seeking help. Many victims remain silent, knowing that the state may not provide adequate protection and that their families or communities will impose severe consequences for defying tradition. Most honour killings go unreported, making it difficult to fully gauge the extent of the problem. The unwillingness of local authorities to act, coupled with the reluctance of victims to come forward, perpetuates a cycle of violence that shows little sign of abating.
To end “honour” killings, a comprehensive approach is needed—one that combines strong legal reforms, judicial enforcement, and social change. The creation of a dedicated law specifically addressing honour killings, with severe penalties for those found guilty, is crucial.
Additionally, the government must take decisive action against non-judicial groups, such as Khap Panchayats, that promote violence. These groups should be dismantled, and their members should face legal consequences for their involvement in crimes. The protection of vulnerable couples must also be expanded, with more safe houses and robust financial and legal support available.
However, laws alone cannot solve this issue. A societal shift is necessary to challenge the deeply ingrained caste and religious biases that fuel these killings. Educational institutions, media, and civil society organisations must work together to promote acceptance of inter-caste and interfaith marriages and to change the mindset that equates love with shame. Political leaders, too, must move beyond caste and religious affiliations and take an unequivocal stand against this barbaric practice.
Ultimately, honour killings are a tragic reflection of the deep-seated prejudices that continue to haunt India. While legal provisions exist, they are not enough to counter the powerful forces that perpetuate these crimes.
For India to truly rid itself of this atrocity, a combination of legal, social, and political reform is essential. Until that happens, young men and women will continue to pay the ultimate price—their lives—for daring to love or marry outside the confines of oppressive social norms.
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