From the report:

"Execution by stoning, a punishment prescribed in Iran’s Penal Code, is a particularly grotesque and horrific practice. Amnesty International opposes the death penalty in all circumstances and believes that stoning is specifically designed to increase the suffering of victims. Iranian law prescribes that the stones are deliberately chosen to be large enough to cause pain, but not so large as to kill the victim immediately. It is a punishment meted out specifically for adultery by married men and women, an act that is not even a crime in most countries of the world, and the majority of those sentenced to death by stoning are women."

The present report, submitted in accordance with General Assembly resolution 62/168, is intended to reflect the broader patterns and trends in the human rights situation in the Islamic Republic of Iran on the basis of that country’s international treaty obligations and the observations made by treaty monitoring bodies and the special procedures of the Human Rights Council.

Dr Azza Baydoun has analysed every ‘honour killing' in Lebanon that has gone before the courts since 1999 and found that behind the plea of offended honour lies the crime of femicide. She describes the patriarchal concepts of ‘deviant women' and ‘deficient men' in her research. Here she outlines some of her findings.

From the article:

"Intense and widespread social concern over crimes of passion exploded in brazil in the 1910s and lasted through the 1930s. (This term refers to homocides resulting from conflicts related to love and/or sexual relations. In pradctice, the crime was generally a male crimes, involving the killing of women -- and/or their suitors -- by husbands, fiances, lovers, or fathers and brothers.) Crimes of passion were by no means a new phenomenon in Brazil, according to Portuguese law (to which Brazil was subject during the colonial period), a married man who discovered his wife in the act of committing adulery had the elgal right to kill bother her and her suitor, and the social custom of doing do did not die with the formal abrogation of this 'right'. Suddenly, however, these crimes began to be experiences as particular threatening."