 Indeed, Uma Narayan explicitly acknowledges that women under patriarchy have both deformed desires and nondeformed desires, and believes that women can be fully autonomous because they “bargain” with patriarchy in the context of both the external constraints it imposes on women and the internal constraints it imposes in the form of deformed desires (2002). Narayan contrasts the “bargainers with patriarchy” with both the “dupes of patriarchy,” who completely subscribe to patriarchal norms and practices of their culture and impose them on themselves, having none but deformed desires, and the “prisoners of patriarchy,” who are constrained against their will and consent by external forces imposed by their culture (418, 422). The bargainers with patriarchy, then, face the external constraints of patriarchy, and have both deformed and nondeformed desires. Narayan takes as her case study Sufi Pirzada Muslim women who are expected to wear a burqua, or, “to veil” (she uses the term “veiling” to include burqua-wearing), arguing that they are bargainers with patriarchy who in the face of external and internal constraints do what they believe is best for themselves. On this point, her view is similar to Baber’s, though Narayan is less dismissive of the reality of deformed desires than is Baber. Contrary to the popular Western opinion that these women veil because they are duped into patriarchal norms associated with veiling, Narayan argues that the situation is more complex, because veiling women acknowledge that the burqua is uncomfortable and makes them injury prone, worry about their reputation with their families and communities if they do not veil, and are aware of the economic and political implications of not veiling. Narayan analogizes their situation to that of Western women who do not want to be seen in public without makeup—both are bargainers with, rather than dupes of, patriarchy. Narayan defines autonomy quite liberally, as the view that a person is autonomous as long as she is a “normal adult” with no serious cognitive or emotional impairments and is not subject to literal or outright coercion from others (429). Under this definition, the presence of deformed desires does not threaten their bearer’s autonomy, even if she is partly under their sway, so long as they do not seriously impair her. Narayan believes that bargainers with patriarchy, such as veiling women, are autonomous because, despite their choices being constrained by patriarchy, they can make genuine, reflective choices within these constraints. And even though their critical abilities, which seem to be at the heart of autonomy, can be distorted by patriarchy, sometimes the starkness of patriarchal constraints has the opposite effect, causing a person to face head on the conflict in her desires and to choose to act in ways that are at odds with patriarchy.