 Some theorists of autonomy (e.g., Oshana 2006) claim that severely constraining external conditions are autonomy-undermining. Other theorists are more circumspect, urging that women subject to constraining practices should not be characterized as “compliant dupes of patriarchy” (Narayan 2002, 420) and that women living under oppressive regimes could autonomously accept their conditions (Christman 2004, 152; Westlund 2009, 29). Diana Meyers writes, for instance, that “there are women [participating in the practice of female genital cutting] who conclude that cultural tradition or cohesion or getting married and bearing children are more important than bodily integrity” and that therefore “we would need far more consensus than we presently have (or are likely to get)…before we could conclude that women who opt for compliance with female genital cutting norms never do so autonomously” (Meyers 2000a, 479).