{"id":71560,"date":"2021-09-20T23:47:36","date_gmt":"2021-09-20T21:47:36","guid":{"rendered":"https:\/\/fjala.info\/?p=71560"},"modified":"2021-09-20T23:47:36","modified_gmt":"2021-09-20T21:47:36","slug":"krimet-e-nderit-dhe-etiologjia-e-ketij-fenomeni-kriminal-pjesa-1","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/krimet-e-nderit-dhe-etiologjia-e-ketij-fenomeni-kriminal-pjesa-1\/","title":{"rendered":"\u201cKrimet e nderit\u201d dhe etiologjia e k\u00ebtij fenomeni kriminal – pjesa 1"},"content":{"rendered":"

Skender Jashari<\/strong><\/p>\n

Duke p\u00ebrcjellur me v\u00ebmendje shumic\u00ebn e reagimeve dhe shpjegimeve, t\u00eb dh\u00ebna edhe nga politikan, sociolog, psikolog, e deri edhe tek teolog, e q\u00eb shum\u00eb pak jan\u00eb trajtuar shkaqet e k\u00ebtij fenomeni kriminal n\u00eb Trojet tona. N\u00eb fakt, asnj\u00eb studim, analiz\u00eb e mir\u00ebfillt\u00eb kriminologjike, nuk ka pasur p\u00ebr trajtimin e fenomenit kriminal t\u00eb njohura n\u00eb zhargonin profesional si \u201ckrime nderi\u201d n\u00eb Trojet tona. Nd\u00ebr krimet e nderit q\u00eb m\u00eb s\u00eb shumti jan\u00eb t\u00eb njohura n\u00eb bot\u00eb, jan\u00eb vrasjet e nderit, kurse n\u00eb Trojet tona ende nuk d\u00ebgjohet t\u00eb p\u00ebrdoret as terminologji adekuate p\u00ebr k\u00ebt\u00eb fenomen kriminal.<\/p>\n

Sistemi shoq\u00ebror i patriarkatit n\u00eb t\u00eb cilin burrat mbajn\u00eb fuqin\u00eb primare dhe predominojn\u00eb n\u00eb rolet e udh\u00ebheq\u00ebsve politik, autoritetit moral, privilegjit social dhe kontrollon pron\u00ebn etj.[1]<\/sup><\/a>\u00a0 Historikisht patriarkati \u00ebsht\u00eb manifestuar n\u00eb shumic\u00ebn e organizimeve sociale, ligjore, politike, fetare dhe ekonomike n\u00eb kultura t\u00eb ndryshme,[2]<\/sup><\/a> madje edhe n\u00eb dit\u00ebt e sotme, n\u00ebse jo n\u00eb m\u00ebnyr\u00eb eksplicite n\u00eb kushtetuta dhe ligje shumica e shoq\u00ebrive jan\u00eb n\u00eb praktik\u00eb patriarkale.[3]<\/sup><\/a> Patriarkati si sistem ka lindur pas p\u00ebrfundimit t\u00eb periudh\u00ebs s\u00eb pleistocenit, duke ndjekur zhvillimin social dhe teknologjik si n\u00eb agrokultur dhe \u00e7\u00ebshtjeve q\u00eb i p\u00ebrket mbar\u00ebvajtjes s\u00eb pun\u00ebve sht\u00ebpiake.[4]<\/sup><\/a><\/p>\n

Pra sistemi patriarkal, l\u00ebshoi rr\u00ebnj\u00eb rreth viteve 4000 para Krishtit, kur koncepti i at\u00ebsis\u00eb l\u00ebshoi rr\u00ebnj\u00eb mund t\u00eb merret si fillimi i shp\u00ebrndarjes s\u00eb sistemit patriarkal.[5]<\/sup><\/a> Edhe pse sipas disa historian\u00ebve q\u00eb kan\u00eb trajtuar k\u00ebt\u00eb \u00e7\u00ebshtje, theksojn\u00eb se nuk kan\u00eb gjentur ndonj\u00eb \u201cngjarje fillestare\u201d[6]<\/sup><\/a> dhe se nuk kishte as ngjarje t\u00eb vetme dhe as t\u00eb dokumentuar q\u00eb patriarkati si sistem social u ngrit\u00eb n\u00eb vende t\u00eb ndryshme t\u00eb bot\u00ebs n\u00eb koh\u00eb t\u00eb ndryshme.[7]<\/sup><\/a><\/p>\n

Ka disa teori q\u00eb p\u00ebrpjeken t\u00eb shpjegojn\u00eb lindjen e sistemit shoq\u00ebror patriarkal, si: teoria marksiste e thekson q\u00eb me shfaq\u00ebjen e pron\u00ebs private, e cila tradicionalisht \u00ebsht\u00eb kontrolluar nga meshkujt, e q\u00eb femrat ishin t\u00eb kufizuara n\u00eb pun\u00ebt e mbajtjes s\u00eb sht\u00ebpis\u00eb dhe lindjen e f\u00ebmij\u00ebve;[8]<\/sup><\/a> teoria biologjike, e cila d\u00ebshmon primatin mbi t\u00eb tjer\u00ebt, duke superiorizu seksin mashkullor dhe rezistenc\u00ebn e femr\u00ebs dhe ky konflikt seksual parapriu patriarkatin n\u00eb specie njer\u00ebzore, e q\u00eb fuqia e mashkullit mbi femrat \u00ebsht\u00eb e ndryshme var\u00ebsisht nga specie;[9]<\/sup><\/a> kurse disa biolog, e argumentojn\u00eb q\u00eb patriarkati lindi shkaku i biologjis\u00eb njer\u00ebzore t\u00eb femr\u00ebs, e cila \u00ebsht\u00eb m\u00eb e but\u00eb, performon role m\u00eb anonime, si\u00e7 jan\u00eb rritja dhe kujdesi ndaj f\u00ebmij\u00ebve n\u00eb sht\u00ebpi, sesa profilet e larta vendim-marr\u00ebse, si pjes\u00ebmarrja si lider n\u00eb betej\u00eb, p\u00ebrmes k\u00ebsaj baze \u201ct\u00eb ndarjes s\u00eb pun\u00ebs n\u00eb baz\u00eb t\u00eb gjinis\u00eb, ishte pika fillestare n\u00eb shoq\u00ebrit\u00eb antike q\u00eb filloi patriarkati\u201d.[10]<\/sup><\/a><\/p>\n

Teoria sociale, e cila hedh\u00eb posht\u00eb shpjegimin e teoris\u00eb biologjike t\u00eb patriarkatit, thekson procesi i socializimit \u00ebsht\u00eb p\u00ebrgjegj\u00ebsi primare p\u00ebr formimin e roleve gjinore,[11]<\/sup><\/a> e q\u00eb sipas shpjegimit t\u00eb k\u00ebsaj teorie patriarkati \u00ebsht\u00eb rezultat i konstruksionit sociologjik q\u00eb kalon nga gjeneratat n\u00eb gjenerata,[12]<\/sup><\/a> e q\u00eb m\u00eb shum\u00eb jan\u00eb t\u00eb theksuara n\u00eb shoq\u00ebri me kultura tradicionale dhe me m\u00eb pak zhvillim ekonomik.[13]<\/sup><\/a> Teoria e hershme e psikologjis\u00eb evolucionare, ofron shpjegimin q\u00eb origjina e patriarkatit buron nga pik\u00ebpamja q\u00eb femrat gjithmon\u00eb kan\u00eb nevoj\u00eb p\u00ebr m\u00eb shum\u00eb kujdes, energji p\u00ebr t\u00eb prodhuar pasardh\u00ebsit sesa meshkujt, prandaj k\u00ebrkohet m\u00eb shum\u00eb v\u00ebmendje dhe kontroll mashkullor mbi femrat p\u00ebr t\u2019i ndihmuar asaj n\u00eb pasardh\u00ebsit e saj, e q\u00eb nga ana tjet\u00ebr b\u00ebn\u00eb presion n\u00eb meshkujt, q\u00eb krijon konkurenc\u00eb p\u00ebr t\u00eb fituar at\u00eb dhe fuqin\u00eb e saj.[14]<\/sup><\/a> Por ka edhe teori t\u00eb tjera, si ajo e hormoneve seksuale, q\u00eb theksojn\u00eb se var\u00ebsisht nga p\u00ebrq\u00ebndrimi i testosteronit( hormone mashkullor) dhe esterogjenit( hormone fem\u00ebror) p\u00ebrcaktojn\u00eb\u00a0 rolin q\u00eb ata luajn\u00eb n\u00eb trupin maskulist a feminist.[15]<\/sup><\/a><\/p>\n

Sipas arkeologes Marija Gimbutas, argumenton q\u00eb vala e dyndjeve Kurgan( proto-indo-europian) nga stepet e Ukrain\u00ebs, n\u00eb kultur\u00ebn e hershme agrikulturore t\u00eb Egjeut, Ilirikut, Gadishullit Apenin n\u00eb jug, formuan hierarkin mashkullore gj\u00eb q\u00eb \u00e7oi n\u00eb ngritjen e patriarkatit n\u00eb shoq\u00ebrin\u00eb per\u00ebndimore.[16]<\/sup><\/a> Kurse studiues t\u00eb tjer\u00eb theksojn\u00eb q\u00eb patriarkati dominoi\u00a0 me shfaqjen e shtresave hierarkike politike dhe me institucionalizimin e dhun\u00ebs dhe shp\u00ebrndarjen e egos personale n\u00eb periudha t\u00eb v\u00ebshtira.[17]<\/sup><\/a> Dominimi i femrave nga meshkujt,\u00a0 \u00ebsht\u00eb krijuar n\u00eb Lindjen e Mesme, diku rreth viteve 3100 para Krishtit, ku kufizimet e grave n\u00eb fuqin\u00eb riprodhuese dhe p\u00ebrjashtimi\u00a0 nga \u201c procesi i p\u00ebrfaq\u00ebsimit dhe krijimit t\u00eb historis\u00eb\u201d.[18]<\/sup><\/a><\/p>\n

Deri m\u00eb tash njihet nj\u00eb nga ligjet e para t\u00eb shkruara, q\u00eb \u00ebsht\u00eb m\u00eb i kompletuar, e q\u00eb \u00ebsht\u00eb shkruar n\u00eb koh\u00ebn e mbret\u00ebrimit t\u00eb Hamurabit, n\u00eb Mbret\u00ebrin\u00eb e vjet\u00ebr babilonase, gjegj\u00ebsisht n\u00eb koh\u00ebn e mbret\u00ebrimit t\u00eb tij n\u00eb vitet 1792-1750 para Krishtit, si\u00e7\u00a0 n\u00eb hyrje t\u00eb k\u00ebtij kodi, thuhet q\u00eb at\u00eb\u00a0 e kishte caktuar fuqia hyjnore e hyjnive t\u00eb Babilonis\u00eb dhe e kishin ndihmuar ato n\u00eb gdhendjen e shtyllave t\u00eb Hamurabit, ve\u00e7mas hyjnive Shamsha q\u00eb ishte hyjni e diellit dhe drejt\u00ebsis\u00eb. Si\u00e7 edhe tek shum\u00eb popuj antik, edhe kodi i Hamurabit, shihej me origjin\u00eb hyjnore dhe\u00a0 sanksionet e v\u00ebna nga hyjnit\u00eb.[19]<\/sup><\/a><\/p>\n

Sa i p\u00ebrket rregullimit t\u00eb \u00e7\u00ebshtjeve martesore, p\u00ebrfshir\u00eb edhe aspektin e sjelljeve seksuale t\u00eb p\u00ebrshtatshme t\u00eb nuses, rregullohen p\u00ebr her\u00eb t\u00eb par\u00eb me Kodin e Hamurabit, 1780 para Krishtit,[20]<\/sup><\/a> pastaj \u00ebsht\u00eb trajtuar \u00e7\u00ebshtja e\u00a0 sjelljeve seksuale, nderit dhe derdhjes s\u00eb gjakut-vrasja p\u00ebr nder\u00eb.[21]<\/sup><\/a> P\u00ebr m\u00eb shum\u00eb, mund t\u00eb v\u00ebrejm\u00eb me leht\u00ebsi, q\u00eb n\u00eb Kodin e Hamurabit, trajtohen \u00e7\u00ebshtjet esenciale q\u00eb lidhen edhe me sjelljet, besimtar\u00ebt, zakonet dhe rrethanat sociale dhe ekonomike,[22]<\/sup><\/a> po ashtu edhe krimet e nderit, si\u00e7 jan\u00eb:<\/p>\n

    \n
  1. 110, n\u00ebse gruaja hap nj\u00eb lokal ose hy n\u00eb lokal t\u00eb pij\u00eb( pije alkoholike), kjo grua do t\u00eb digjet p\u00ebr vdekje.[23]<\/sup><\/a><\/li>\n
  2. 127, n\u00ebse dikush drejton gishtin ndaj nj\u00eb motre a gruaje t\u00eb dikujt dhe nuk mund ta v\u00ebrtetoj\u00eb k\u00ebt\u00eb, ky njeri do sjellet para gjykate dhe do t\u2019i shenjohet vetulla e tij, duke ia prer\u00eb l\u00ebkur\u00ebn ose edhe duke i\u2019a rruar flok\u00ebt.[24]<\/sup><\/a><\/li>\n
  3. 129, n\u00ebse gruaja e martuar kapet n\u00eb flagranc\u00eb me nj\u00eb burr\u00eb tjet\u00ebr duke kryer marr\u00ebdh\u00ebnije seksuale, t\u00eb dy lidhen dhe hedhen n\u00eb uj\u00eb, por burri i gruas mund ta fal\u00eb gruan e tij dhe mbreti mund ta fal skllavin e tij.[25]<\/sup><\/a><\/li>\n
  4. 130, trajtohet rasti kur nj\u00eb njeri kapet duke kryer marr\u00ebdh\u00ebnije me gruan, t\u00eb fejuar\u00ebn ose gruan e djalit t\u00eb burrit tjet\u00ebr t\u00eb cilin nuk e ka njohur kurr\u00eb por q\u00eb jetojn\u00eb n\u00eb sht\u00ebpin\u00eb e njejt\u00eb t\u00eb babait t\u00eb tyre, d\u00ebnohej me vdekje kurse gruaja ishte e panjoll\u00eb.[26]<\/sup><\/a><\/li>\n
  5. 131, n\u00ebse nj\u00eb burr\u00eb ngre akuz\u00eb kund\u00ebr gruas s\u00eb dikujt, por ajo nuk kapet n\u00eb flagranc\u00eb me burr\u00eb tjet\u00ebr, ajo duhet t\u00eb b\u00ebj\u00eb nj\u00eb betim dhe pastaj kthehet n\u00eb sht\u00ebpin\u00eb e saj.<\/li>\n
  6. 132, n\u00ebse gishti i drejtohet nj\u00eb gruaje t\u00eb nj\u00eb burri tjet\u00ebr p\u00ebr nj\u00eb burr\u00eb tjet\u00ebr, por ajo nuk \u00ebsht\u00eb kapur duke flejtur me burr\u00eb tjet\u00ebr, ajo do t\u00eb k\u00ebrcej n\u00eb lum p\u00ebr burrin e saj.[27]<\/sup><\/a><\/li>\n
  7. 133, n\u00ebse nj\u00eb njeri kapet rob n\u00eb luft\u00eb, dhe familja e tij ka ushqim n\u00eb sht\u00ebpi, por gruaja e tij e l\u00eb sht\u00ebpin\u00eb dhe shkon n\u00eb sht\u00ebpi tjet\u00ebr\u2026 ajo do t\u00eb gjykohet me hedhje n\u00eb uj\u00eb, kurse n\u00eb nenin 134, rregullohet n\u00ebse nj\u00eb njeri kapej rob lufte dhe familja e tij nuk kishte mund\u00ebsi t\u00eb mbijetes\u00ebs n\u00eb sht\u00ebpi, e q\u00eb gruaja e tij e le sht\u00ebpin\u00eb\u00a0 dhe shkon n\u00eb sht\u00ebpi tjet\u00ebr, ajo do t\u00eb jen\u00eb e panjoll\u00eb( nuk i njihet p\u00ebr turp).[28]<\/sup><\/a><\/li>\n
  8. 143, n\u00ebse gruaja nuk \u00ebsht\u00eb e pafajshme, por e l\u00ebshon burrin e saj dhe e shkat\u00ebrron sht\u00ebpin\u00eb e saj, e neglizhon kujdesin ndaj burrit, kjo grua do t\u00eb hedhet n\u00eb uj\u00eb t\u00eb mbytet.[29]<\/sup><\/a><\/li>\n
  9. 154, n\u00ebse burri gjendet fajtor p\u00ebr incest me vajz\u00ebn e tij, ai duhet ta l\u00ebshoj vendin( le\u00e7itet).[30]<\/sup><\/a><\/li>\n
  10. 155, n\u00ebse babai fejon vajz\u00ebn me djalin e tij dhe se djali kryen marr\u00ebdh\u00ebnije seksuale me t\u00eb,\u2026. d\u00ebnimi p\u00ebr babain \u00ebsht\u00eb q\u00eb lidhet dhe hedhet n\u00eb uj\u00eb.[31]<\/sup><\/a><\/li>\n
  11. 156, nd\u00ebrsa n\u00ebse babai e fejon vajz\u00ebn e tij me djalin e tij, por djali i tij nuk e njeh vajz\u00ebn( motr\u00ebn e tij) dhe kryen marr\u00ebdh\u00ebnije seksuale, p\u00ebr k\u00ebt\u00eb babai do paguaj gjym\u00eb ari \u201cmina\u201d dhe do kompensoj gjith\u00eb at\u00eb q\u00eb ka nxjerr\u00eb nga sht\u00ebpia e babait t\u00eb saj, kurse vajza mund t\u00eb martohet me njeriun e zemr\u00ebs.[32]<\/sup><\/a><\/li>\n<\/ol>\n

    Duke qen\u00eb se ideologjia e patriarkalizmit, pushtoi gjitha sferat e jet\u00ebs antike, prej nga u fut edhe n\u00eb ideologjit\u00eb fetare, si\u00e7 u tha q\u00eb Kodit t\u00eb Hamurabit i jepej edhe ngjyrim hyjnor, e njejta ndodhi edhe me fet\u00eb tjera, gjegj\u00ebsisht disa studiues theksojn\u00eb se kjo u shfaq tek Hebrenj\u00ebt, q\u00eb \u201cZoti p\u00ebrjashtoi grat\u00eb nga bes\u00eblidhja me njer\u00ebzit\u201d.[33]<\/sup><\/a> E pastaj u trash\u00ebgu edhe n\u00eb besimet e tjera fetare monoteiste, ve\u00e7mas n\u00eb form\u00ebn m\u00eb ortodokse e ruajti Islamizmi.<\/p>\n

    Sipas studimeve t\u00eb fundit, theksohet q\u00eb dhuna e bazuar n\u00eb nder nuk \u00ebsht\u00eb e lidhur vet\u00ebm me nj\u00eb religjion ose nj\u00eb praktik\u00eb religjioze, por q\u00eb \u00ebsht\u00eb regjistruar n\u00eb komuntetet si: judaiz\u00ebm, hinduiz\u00ebm, krishteriz\u00ebm, islamiz\u00ebm dhe sikhiz\u00ebm, etj.[34]<\/sup><\/a> Duke qen\u00eb se krimet e nderit, jan\u00eb b\u00ebr\u00eb shqet\u00ebsim, sipas vler\u00ebsimit t\u00eb OKB-s\u00eb n\u00eb vitin 2008, thuhet se p\u00ebr \u00e7do vit n\u00eb bot\u00eb, vriten 5000 gra n\u00eb em\u00ebr t\u00eb \u201cnderit\u201d,[35]<\/sup><\/a> shumica e t\u00eb cilave n\u00eb Azin\u00eb jugore dhe Lindjen e Mesme me Afrik\u00eb veriore, edhe pse numri real i vrasjeve n\u00eb em\u00ebr t\u00eb nd\u00ebrit nuk dihet,[36]<\/sup><\/a> derisa sipas disa burimeve thuhet q\u00eb \u00ebsht\u00eb shum\u00eb m\u00eb i madh (me mij\u00ebra), kurse vet\u00ebm 5% raportohen.[37]<\/sup><\/a><\/p>\n

    Prandaj k\u00ebto dekadat e fundit, shpesh kur flitet p\u00ebr vrasjet e nderit, zakonisht asocohet me kontinentin e Azis\u00eb, m\u00eb specifikisht me Azin\u00eb jugore dhe me Lindjen e mesme, edhe pse ndodhin raste n\u00eb mbar\u00eb bot\u00ebn,[38]<\/sup><\/a> por ve\u00e7mas n\u00eb komunitetet e emigrant\u00ebve me origjin\u00eb nga k\u00ebto regjione, e q\u00eb m\u00eb s\u00eb shpeshti asocohen me vendet arabe dhe me musliman\u00ebt.[39]<\/sup><\/a><\/p>\n

    Prandaj segregacioni gjinor, diskriminimit gjinor, dhuna dhe krimet e nderit, nuk jan\u00eb thjesht\u00eb patriarkale, kulturore, fisnore apo fetare, por produkt i p\u00ebrbashk\u00ebt. P\u00ebr k\u00ebt\u00eb shkak, do duhej q\u00eb n\u00eb \u00e7do rast konkret t\u00eb analizohet dhe trajtohet klinikisht, p\u00ebr t\u00eb par\u00eb shkaktarin kryesor q\u00eb ka ndikuar n\u00eb aktin konkret t\u00eb dhun\u00ebs a krimit t\u00eb nderit. Pasiq\u00eb n\u00eb shumic\u00ebn e rasteve si\u00e7 do paraqiten m\u00eb pas, do shihet kan\u00eb qen\u00eb ndikimi fetar, q\u00eb ka qen\u00eb vendimtar n\u00eb kryerjen e akteve t\u00eb tilla.<\/p>\n

    M\u00eb: 20.09.2021<\/em><\/p>\n

    Skender Jashari<\/strong> i burgosur politik nga EULEX, p\u00ebr rastet e sulmeve kund\u00ebr policis\u00eb dhe xhandarm\u00ebris\u00eb s\u00eb Serbis\u00eb n\u00eb Dobrosin komuna e Bujanocit. Ky shkrim \u00ebsht\u00eb pjes\u00eb e\u00a0 marrur nga punimi i b\u00ebr\u00eb gjat\u00eb q\u00ebndrimit n\u00eb burgimin politik!
    \nMaster drejtimi juridiko-penal dhe studime joformale ushtarake.<\/p>\n

    \n

    [1]<\/a> Walby, Sylvia (1990).Theorizing patriarchy. Oxford, UK Cambridge, Massachusetts: Wiley-Blackwell. faqe 20; Giddens, Anthony (2006). “Sexuality and gender”. Sociology. Cambridge: Polity. faqe 473; Hunnicutt, Gwen (1 maj 2009). “Varieties of Patriarchy and Violence Against Women: Resurrecting “Patriarchy” as a Theoretical Tool”. Violence Against Women. 15 (5), faqe 553\u2013573.<\/p>\n

    [2]<\/a> Seccombe, Karen & Warner, Rebecca L. ( 2004). Marriages and Families, Relationships in Social Context, faqe 96.<\/p>\n

    [3]<\/a> Lockard, Craig (2007). Societies, Networks, and Transitions. 1. Cengage Learning. faqe 111\u2013114; Pateman, Carole (2016). “Sexual Contract”. The Wiley Blackwell Encyclopedia of Gender and Sexuality Studies. Singapore: John Wiley & Sons, Ltd. faqe 1\u20133.<\/p>\n

    [4]<\/a> Hughes, Sarah Shaver & Hughes Brady (2001). “Women in Ancient Civilizations”. In Adas, Michael (ed.). Agricultural and pastoral societies in ancient and classical history. Temple University Press. faqe 118\u2013119; Eagly, Alice H. & Wood, Wendy (July 1999). “The Origins of Sex Differences in Human Behavior: Evolved Dispositions Versus Social Roles”. American Psychologist. 54 (6), faqe 408\u2013423.<\/p>\n

    [5]<\/a> Kraemer, Sebastian (1991). “The Origins of Fatherhood: An Ancient Family Process”. Family Process. 30 (4), faqe 377\u2013392.<\/p>\n

    [6]<\/a> Strozier, Robert M. (2002) Foucault, Subjectivity, and Identity: Historical Constructions of Subject and Self, faqe 46.<\/p>\n

    [7]<\/a> Lerner, Gerda (1986). The Creation of Patriarchy. Women and History. Oxford University Press, faqe 8-11.<\/p>\n

    [8]<\/a> Cannell, Fenella; Green, Sarah (1996). “Patriarchy”. In Kuper, Adam; Kuper, Jessica (eds.). The Social Science Encyclopedia. Taylor & Francis, faqe 592; Gardiner, Jean (1999). “Patriarchy”. In O’Hara, Phillip A. (ed.). Encyclopedia of Political Economy, Volume 2: L\u2013Z. Routledge, faqe 843\u2013846; Bryson, Valerie (2000). “Feminism: Marxist”. In Kramarae, Cheris; Spender, Dale (eds.). Routledge International Encyclopedia of Women: Global Women’s Issues and Knowledge, Volume 2. New York, faqe 791.<\/p>\n

    [9]<\/a> Smuts, B (1995). “The evolutionary origins of patriarchy”. Human Nature. 6 (1), faqe 1\u201332.<\/p>\n

    [10]<\/a> Lewontin, Richard C.; Rose, Steven; Kamin, Leon J. (1984). “The determined patriarchy”. Not in our genes: biology, ideology, and human nature. New York: Pantheon Books, faqe 157.<\/p>\n

    [11]<\/a> Henslin, James M. (2001). Essentials of Sociology. Taylor & Francis, faqe 65\u201367, 240.<\/p>\n

    [12]<\/a> Sanderson, Stephen K. (2001). The Evolution of Human Sociality. Lanham, Maryland: Rowman & Littlefield, faqe 198.<\/p>\n

    [13]<\/a> Macionis, John J.; Plummer, Ken (2000). Sociology: A Global Introduction. Harlow: Prentice Hall, faqe 347.<\/p>\n

    [14]<\/a> Buss, David Michael; Schmitt, David P. (May 2011). “Evolutionary psychology and feminism”. Sex Roles. 64 (9\u201310), faqe 768\u2013787.<\/p>\n

    [15]<\/a> Delville Y, Mansour KM, Ferris CF (July 1996). “Testosterone facilitates aggression by modulating vasopressin receptors in the hypothalamus”. Physiology & Behavior. 60 (1), faqe 25\u201329; Ellis L, Hoskin AW (2015). “The evolutionary neuroandrogenic theory of criminal behavior expanded”. Aggression and Violent Behavior. 24, faqe 61\u201374; Hoskin AW, Ellis L (2015). “Fetal Testosterone and Criminality: Test of Evolutionary Neuroandrogenic Theory”. Criminology. 53 (1), faqe 54\u201373.<\/p>\n

    [16]<\/a> Gimbutas, Marija (1992). “The end of Old Europe: the intrusion of Steppe Pastoralists from South Russia and the transformation of Europe”. The Civilization of the Goddess: The World of Old Europe. San Francisco, California: Harper Collins, faqe 351\u2013510.<\/p>\n

    [17]<\/a> Taylor, Steven (2005). “What’s wrong with human beings?”. The Fall: The Insanity of the Ego in Human History. Winchester: O Books, faqe 17\u201319.<\/p>\n

    [18]<\/a> Strozier, Robert M. (2002) Foucault, Subjectivity, and Identity: Historical Constructions of Subject and Self, faqe 46.<\/p>\n

    [19]<\/a> Forsythe, Gary( 2018) Primary Sources for Ancient History, faqe 44.<\/p>\n

    [20]<\/a> Spielvogel, Jackson J.(2016) Western Civilization: Volume I: To 1715, faqe 10, 187.<\/p>\n

    [21]<\/a> Shoro, Shahnaz(2017) Honour Killing in the Second Decade of the 21st Century, faqe 17.<\/p>\n

    [22]<\/a> Forsythe, Gary (2018) Primary Sources for Ancient History, faqe 44.<\/p>\n

    [23]<\/a>\u00a0 https:\/\/mcadams.posc.mu.edu\/txt\/ah\/Assyria\/Hammurabi.html#Hammurabi.Law.108<\/a><\/p>\n

    [24]<\/a> https:\/\/mcadams.posc.mu.edu\/txt\/ah\/Assyria\/Hammurabi.html#Hammurabi.Law.127<\/a><\/p>\n

    [25]<\/a> Saad, Gad(2007)The Evolutionary Bases of Consumption, faqe 12.<\/p>\n

    [26]<\/a> https:\/\/mcadams.posc.mu.edu\/txt\/ah\/Assyria\/Hammurabi.html#Hammurabi.Law.141<\/a><\/p>\n

    [27]<\/a> Forsythe, Gary( 2018) Primary Sources for Ancient History: Volume I: The Ancient Near East and Greece, faqe 44.<\/p>\n

    [28]<\/a> Forsythe, Gary (2018) Primary Sources for Ancient History, faqe 44; Iroku, Osita (2001) A Day in the Life of God (Paperback bw 5th Ed), faqe 297.<\/p>\n

    [29]<\/a> Iroku, Osita (2001) A Day in the Life of God (Paperback bw 5th Ed), faqe 298; Forsythe, Gary (2018) Primary Sources for Ancient History, faqe 45.<\/p>\n

    [30]<\/a> Forsythe, Gary (2018) Primary Sources for Ancient History, faqe 46; Wulah, Teah( 2003) Aya Africa, A Look at Ancient Africa in Modern Times, faqe 104.<\/p>\n

    [31]<\/a> Forsythe, Gary (2018) Primary Sources for Ancient History, faqe 46; Wulah, Teah( 2003) Aya Africa, A Look at Ancient Africa in Modern Times,\u00a0 faqe 104; Saad, Gad (2007)The Evolutionary Bases of Consumption, faqe 12.<\/p>\n

    [32]<\/a>Iroku, Osita (2001) A Day in the Life of God (Paperback bw 5th Ed), faqe 300; Forsythe, Gary (2018) Primary Sources for Ancient History: Volume I: The Ancient Near East and Greece,\u00a0 faqe 46; Saad, Gad (2007) The Evolutionary Bases of Consumption, faqe 12.<\/p>\n

    [33]<\/a> Strozier, Robert M. (2002) Foucault, Subjectivity, and Identity: Historical Constructions of Subject and Self, faqe 46; Lerner, Gerda (1986). The Creation of Patriarchy. Women and History. Oxford University Press, faqe 8-11.<\/p>\n

    [34]<\/a> Shoro, Shahnaz( 2017) Honour Killing in the Second Decade of the 21st Century, faqe 17.<\/p>\n

    [35]<\/a>Thilakavathy, M. & Maya, R.K.(2015) Facets of Contemporary History, faqe 338; https:\/\/www.bbc.com\/news\/world-asia-27619669<\/a> ; https:\/\/www.bbc.com\/news\/world-middle-east-22992365<\/a> ; http:\/\/www.bbc.co.uk\/radio4\/womanshour\/2006_03_wed_03.shtml<\/a> ; http:\/\/news.bbc.co.uk\/2\/hi\/middle_east\/2802305.stm<\/a> ; http:\/\/news.bbc.co.uk\/2\/hi\/europe\/4075017.stm<\/a><\/p>\n

    [36]<\/a> Thilakavathy, M. & Maya, R.K.(2015) Facets of Contemporary History,\u00a0 faqe 339.<\/p>\n

    [37]<\/a>https:\/\/www.haloproject.org.uk\/blog\/only-5-of-honour-crimes-reported-to-police-are-referred-to-cps\/<\/a>; African Consortium for Law and Religion Studies(2018) Religion, Law and Security in Africa, Annual Conference, faqe 81;<\/p>\n

    https:\/\/www.theguardian.com\/society\/2017\/nov\/07\/only-5-of-honour-crimes-reported-to-police-are-referred-to-cps<\/a><\/p>\n

    [38]<\/a> Payne, Richard J. &\u00a0 Nassar, Jamal R.(2006) Politics and Culture in the Developing World, The Impact of Globalization,\u00a0 faqe 184; Cohen, Theodore F. & Strong, Bryan( 2020) The Marriage and Family Experience: Intimate Relationships in a Changing Society,\u00a0 faqe 126; https:\/\/medcraveonline.com\/SIJ\/SIJ-02-00067<\/a>.<\/p>\n

    [39]<\/a> Gallagher, Winifred (2001) Spiritual Genius, The Mastery of Life’s Meaning, faqe 111.<\/p>\n","protected":false},"excerpt":{"rendered":"

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