Editing Gender equality (section)

====Freedom of movement====
{{Further|Freedom of movement}}
[[File:Group of Women Wearing Burkas.jpg|thumb|Women in [[Afghanistan]] wearing [[burqa]]s. Some clothes that women are required to wear, by law or custom, can restrict their movements.]]
The degree to which women can participate (in law and in practice) in public life varies by culture and socioeconomic characteristics. [[Seclusion]] of women within the home was a common practice among the [[upper classes]] of many societies, and this still remains the case today in some societies. Before the 20th century it was also common in parts of Southern Europe, such as much of Spain.<ref>''Liberating Women's History:Theoretical and Critical Essays'', edited by Berenice A. Carroll, pp. 161–2</ref>

Women's [[freedom of movement]] continues to be legally restricted in some parts of the world. This restriction is often due to [[marriage laws]].{{Refn|For instance, in [[Yemen]], marriage regulations stipulate that a wife must obey her husband and must not leave home without his permission.<ref name="www2.ohchr.org" group=upper-roman>{{cite web|url=http://www2.ohchr.org/english/bodies/hrc/docs/ngos/Yemen%27s%20darkside-discrimination_Yemen_HRC101.pdf|title=Yemen's Dark Side: Discrimination and violence against women and girls.|website=2.ohchr.org|access-date=14 November 2017|archive-date=26 March 2016|archive-url=https://web.archive.org/web/20160326165645/http://www2.ohchr.org/english/bodies/hrc/docs/ngos/Yemen%27s%20darkside-discrimination_Yemen_HRC101.pdf|url-status=live}}</ref>|group=lower-roman}} In some countries, women must legally be accompanied by their male guardians (such as the husband or male relative) when they leave home.<ref>{{cite news|url=https://www.bbc.co.uk/newsround/24691034|title=Why can't women drive in Saudi Arabia?|publisher=BBC|access-date=14 June 2015|date=27 October 2013|archive-date=5 November 2017|archive-url=https://web.archive.org/web/20171105205216/http://www.bbc.co.uk/newsround/24691034|url-status=live}}</ref>

The Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) states at Article 15 (4) that:
{{Blockquote|4. States Parties shall accord to men and women the same rights with regard to the law relating to the movement of persons and the freedom to choose their residence and domicile.<ref>{{cite web|url=https://www.un.org/womenwatch/daw/cedaw/text/econvention.htm |title=CEDAW 29th Session 30 June to 25 July 2003 |access-date=14 June 2015 |url-status=dead |archive-url=https://web.archive.org/web/20110406123853/http://www.un.org/womenwatch/daw/cedaw/text/econvention.htm |archive-date=April 6, 2011 }}</ref>}}

In addition to laws, women's freedom of movement is also restricted by social and religious norms.{{Refn|For example, [[purdah]], a religious and social practice of female seclusion prevalent among some Muslim communities in [[Afghanistan]] and [[Pakistan]] as well as upper-caste Hindus in [[North India|Northern India]], such as the [[Rajputs]], which often leads to the minimizing of the movement of women in public spaces and restrictions on their social and professional interactions;<ref name=Papanek group=upper-roman>{{cite journal | last1 = Papanek | first1 = Hanna | year = 1973 | title = Purdah: Separate Worlds and Symbolic Shelter | journal = Comparative Studies in Society and History | volume = 15 | issue = 3| pages = 289–325 | doi = 10.1017/S001041750000712X | s2cid = 144508005 }}</ref> or [[namus]], a cultural concept strongly related to [[family honor]].|group=lower-roman}} Restrictions on freedom of movement also exist due to traditional practices such as [[Baad (practice)|baad]], [[Swara (custom)|swara]], or [[Vani (custom)|vani]].{{Refn|Common especially among [[Pashtun tribes]] in Pakistan and Afghanistan, whereby a girl is given from one family to another (often though a marriage), in order to settle the disputes and feuds between the families. The girl, who now belongs to the second family, has very little autonomy and freedom, her role being to serve the new family.<ref group=upper-roman>{{cite web|url=http://www.refworld.org/cgi-bin/texis/vtx/rwmain?docid=49dc4b201c|title=Afghan Girls Suffer for Sins of Male Relatives|author=United Nations High Commissioner for Refugees|website=Refworld|access-date=2015-10-10|archive-date=2015-10-18|archive-url=https://web.archive.org/web/20151018234916/http://www.refworld.org/cgi-bin/texis/vtx/rwmain?docid=49dc4b201c|url-status=live}}</ref><ref group=upper-roman>{{cite web|url=http://www.newspakistan.pk/2011/10/26/vani-pain-of-child-marriage-in-our-society/|title=Vani: Pain of child marriage in our society|website=News Pakistan|date=2011-10-26|access-date=2015-10-10|archive-date=2014-06-03|archive-url=https://web.archive.org/web/20140603165151/http://www.newspakistan.pk/2011/10/26/vani-pain-of-child-marriage-in-our-society/|url-status=live}}</ref><ref group=upper-roman>{{cite journal |last1=Nasrullah |first1=M. |last2=Muazzam |first2=S. |last3=Bhutta |first3=Z. A. |last4=Raj |first4=A. |year=2013 |title=Girl Child Marriage and Its Effect on Fertility in Pakistan: Findings from Pakistan Demographic and Health Survey, 2006–2007 |journal=Maternal and Child Health Journal |pages=1–10 }}</ref><ref name=hk2004 group=upper-roman>{{cite web |url=http://fact.com.pk/archives/july/feng/vani.htm |title=Vani a social evil |first1=Anwar |last1=Hashmi |first2=Rifat |last2=Koukab |website=The Fact |date=July 2004 |access-date=April 25, 2021 |archive-date=November 17, 2018 |archive-url=https://web.archive.org/web/20181117192829/http://fact.com.pk/archives/july/feng/vani.htm |url-status=live }}</ref><ref>Ahsan, I. (2009). PANCHAYATS AND JIRGAS (LOK ADALATS): Alternative Dispute Resolution System in Pakistan. Strengthening Governance Through Access To Justice</ref>|group=lower-roman}}