The study of human rights has gone through many phases, and the boom in the scholarly industry of human rights studies has yielded many subspecialties, including human rights in particular regions and the intersections of human rights with different religious traditions. One principal area of discussion likely to be of interest to readers of this journal has been the question of Muslim women's human rights and the role of religion in this respect. The problem was often presented as primarily an ideological one, a conflict between a local tradition, Islam, and the global demands for human rights.While a long-standing debate had addressed questions of rights and cultural relativism, in recent years a mediating position emerged to show the extent to which Islam and "universal" human rights were or could be compatible. 1 Some Islamists claim that human rights are inherent to the shari a. Instead of searching for the origins of human rights in Islam's past, others see Islam and rights as part of changing history. 2 In this view, rights traditions and religious traditions are constructed, motile, adaptable, and can overlap if people make them so. There can be no system of thought, action, and belief that is inherently one way or the other, because they are all fields of play.Feminist anthropologists and others have taken this discussion further, often in more explicitly political and critical directions. Pointing to the ideological uses of human rights and culturalist arguments in the Middle East, these scholars have shown how human rights can be used to set tests of civilization or liberation and to justify torture, military intervention, or first-world feminist intervention. 3 That rights are fought over and can be translated in ways that may make more sense in a particular context-"vernacularized," in Engle Merry's formulation-undermines the idea of an objective or universal set of human rights or rights principles. 4 But that the putatively universal principles are politicized and manipulated makes them no less interesting or effective in the world. Anthropologists who pay attention to history have drawn stimulating theoretical attention to the "social life" of rights, and the importance of, as Ajantha Subramanian has observed in an Indian context, the "dialogical relationship between claims and rights in which the practice of claim making is generative of new understandings and subjects of rights." 5 That is, political activity and social processes are dynamic and reverberate in creative ways, changing the kinds of people who make rights claims and affecting the