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profit. Gandhi and Wolff comment that one reason for yoga's popularity was that "it reinforced
European and Euro-American ideas of India. Early Indian yoga missionaries played on the orientalist construction of the 'west' as progressive and superior and the 'east' as spiritual but inferior. Yoga became — and remains — a practice which allows western practitioners to experience the idea of another culture while focusing on the self." They acknowledge the "far too few practitioners" who take the trouble to study the history and philosophy of yoga, and invite everyone to join in an "authentic, respectful, and accountable cultural exchange", where "the practices have a profound healing effect on the practitioner."
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152:) looked to Hinduism in a different way, so that postural yoga was "reconstructed and medicalized" to turn its practices into "modern fitness techniques deemed original to Hinduism". Jain states that some objectors claim that yoga is Hinduism's intellectual property, so that commercial yoga is effectively theft. She writes that the Hindu origins position, however, "ignore the dynamic history of yoga", and that protest "emerges from a distorted view of history that serves a fierce will to power".
22:
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136:'s comment that "Every group in every age has created its own version and vision of yoga." White states that this has been possible because the concept of yoga is extremely malleable. Jain writes that Hindu objectors have two primary concerns. Firstly, they feel that "popularized systems of postural yoga are corruptions of what they consider authentic yoga." Secondly, they feel that "
166:
wealthy white society, putting it out of reach of many people. The same article, however, quotes Gilani as saying that "I don’t think claiming yoga back as an Indian practice for only
Indians is the way", since the situation is not in her view a matter of the west having "colonised" yoga. Gilani comments that while she is a "
278:
view, held by some practitioners of modern yoga, is that it embodies a pure and universal spirituality, which cannot be corrupted. Dalal states that both views consider yoga to have a "timeless ahistorical essence". Yoga scholarship, investigating the history of yoga, holds instead that yoga does not
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reports that yoga teachers in India feel that western yoga has appropriated their culture, quoting Vikram Jeet Singh of Goa as saying that "his own culture wiped out and suppressed by colonisation." Yoga teachers of South Asian heritage like Nikita Desai have stated that yoga has been "colonised" by
71:
Scholars, noting that yoga has continually developed in form and changed its contexts and goals since it originated, both in India and in the western world, and that practitioners in India have adopted western yoga practices, have debated whether the charge can be substantiated. Scholars and authors
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that people from India can feel excluded if Indian words and symbols are forbidden in an attempt to make yoga classes more inclusive. Deshpande notes that it is ironic that yoga is now "often marketed by affluent
Westerners to affluent Westerners—and Indians, ironically, are marginally represented,
131:
that "advocates of the Hindu origins position" assert that practitioners of postural yoga have not observed what they consider to be the Hindu roots of yoga, and therefore "denounce what they consider yoga marketers' illegitimate cooptation and commodification of yoga." She states that such claims
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and the antiracist campaigner Lillie Wolff write that the desired result is not that white people should stop doing yoga, but for them to see how the history of yoga in the west is linked to oppression and colonialism, and that a freely-shared practice of devotion is being advertised and sold for
265:
Diagram of Neil Dalal's analysis of the question of whether modern yoga represents a cultural appropriation. Dalal writes that the view that there is an ancient, pure, and authentic yoga that can be corrupted is opposed by the scholarly view that yoga has changed continually over the
72:
from India have suggested that the desired result is not that white people should stop practicing yoga, but that they should learn something of its history and seek to practice it responsibly in a genuine and healing cultural exchange.
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on her forehead, stopping when someone objected. She comments that she has an Om symbol tattooed on her foot, and would have undone it were that possible, not least because the foot is considered an impure part of the body by Hindus.
101:, developed from the 11th century onwards. It seeks to use physical techniques to preserve and channel a vital force or energy. It had goals including the attainment of magical powers, immortality, and spiritual liberation. Modern
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have an essence as it changed continually over the centuries, and that talk of purity or authenticity does not make sense; indeed, talk of cultural appropriation may not make sense in the case of yoga either. Further,
283:
has declined in its traditional form, and has taken on aspects of its modern western form, complicating the discussion and implying that many people in India have accepted a more western view of yoga.
330:." In her view, the effect is conveniently to divert attention to how one can "show cultural appreciation appropriately", when the real issue is "the role of power and the legacies of imperialism."
159:, writes that modern yoga as exercise has lost its way. She proposes a programme "on how we can work together to restore yoga and preserve its roots in ways to benefit everyone."
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has its roots in South Asia, and that there exists some ancient, pure, and authentic South Asian yoga which is at risk of being corrupted in the modern world. An alternative
1946:
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as cultural appropriation. She identifies yoga studios, yoga teachers and yoga-related businesses as among those misusing yoga, stating that sacred symbols like idols of
301:, Shameem Black, writes that while the goal of decolonising yoga may be justified, yoga also offers scope for invigorating decolonisation projects in India. The
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banned yoga in India, it is now ubiquitous in the western world, and asks whether it is cultural appropriation to practice and to teach yoga "as a white or non-
842:
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is defined as the "inappropriate or unacknowledged" adoption of elements of a culture by people from a different culture. The concept is open to debate.
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in bed' shirt with ill intentions", but that alienating South Asian people remains problematic. Tandon suggests that practitioners might visit a
420:
2037:
364:, recalls that after many years of learning yoga in South Asia and with her family, she visited a "fancy studio" and was shocked when the
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promoted what he called raja yoga, a spiritual movement, and he criticised "body-centered yoga practices". Later, other leaders (such as
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Rumya S. Putcha states that the term "cultural appropriation" in itself "is a way of diluting the fact that we're talking about
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has adopted elements of modern yoga from the western world, implying a cultural exchange rather than a one-way appropriation.
244:, or having a Buddha statue on her altar, and so on. She notes that her website does not have an "About yoga..." page on the
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makes use of physical postures as Haṭha yoga did, but its goals are good health, reduced stress, and physical flexibility.
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305:, she writes, shows that it was "both shaped by imperial norms and capable of generating anti-colonial critical force."
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does not get due credit" when yoga is appropriated in this way. Jain states that modern yoga had two major narratives.
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Yoga practitioners in the west may make use of religious or ritual objects from different cultures in their practice.
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804:"Yoga isn't a workout, it's an instigator of social change . . . and here's why it's lost its way in the West"
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Askegaard, Søren; Eckhardt, Giana M. (2012). "Glocal yoga: Re-appropriation in the Indian consumptionscape".
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The scholar of religion Neil Dalal writes that a mainstream view of cultural appropriation assumes that
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1149:"You Can Have A Profound, Spiritual Yoga Practice *Without* Culturally Appropriating It. Here's How"
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170:", she was born and teaches yoga in the west, and that her yoga practice must fit her modern life.
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or read some of the classic texts on yoga to become "more socially conscious" in their practice.
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The first-generation Indian
American yoga researcher and teacher, Rina Deshpande, writes in
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in bed' shirt with ill intentions", though in her view that does not make it unproblematic.
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are not "décor" and that they should not be added casually to beautify a yoga space.
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was to unite the human spirit with the divine. The branch of yoga that makes use of
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1116:"What's the Difference Between Cultural Appropriation and Cultural Appreciation?"
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Praxis Center: Arcus Center for Social
Justice Leadership, Kalamazoo College
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967:"That's a Stretch: Reconstructing, Rearticulating, and Commodifying Yoga"
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60:. Yoga as exercise, along with the use that some make of symbols such as
843:"'Cultural appropriation': discussion builds over western yoga industry"
236:". Brathen answers that she does not know whether she should stop using
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are sometimes used to adorn bodies and yoga studios, possibly a form of
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The yoga teacher and studio owner
Arundhati Baitmangalkar, writing in
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is by origin an ancient spiritual practice from India. In the form of
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881:"Cultural Appropriation: What Is It and How Does It Apply to Yoga?"
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132:"cannot stand serious historical scrutiny", quoting the Indologist
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Yoga
Manifesto: how yoga helped me and why it needs to save itself
421:"How We Can Work Together to Avoid Cultural Appropriation in Yoga"
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228:, responding to comments on her website, notes that whereas the
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The
British yoga teacher Nadia Gilani, author of the 2022 book
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International
Association of Yoga Therapists • Richard Miller
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944:"Yoga and Cultural Appropriation: Parsing the Complexities"
86:
41:
906:"Books: Best Sellers: Advice, How-To & Miscellaneous"
56:, it has become a widespread fitness practice across the
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The scholar of religion Andrea Jain writes in her book
61:
26:
998:
996:
685:"To the new culture cops, everything is appropriation"
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1171:
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1178:Gandhi, Shreena; Wolff, Lillie (19 December 2017).
993:
358:The Indian-born journalist Neha Tandon, writing in
740:. Oxford University Press. pp. 131, 142–157.
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1109:
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1084:Routledge Handbook of Yoga and Meditation Studies
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737:Selling Yoga: from Counterculture to Pop Culture
589:Positioning Yoga: balancing acts across cultures
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205:need to be treated with reverence, just as the
1180:"Yoga and the Roots of Cultural Appropriation"
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89:is an ancient spiritual practice from India,
1082:Black, Shameem (2020). "Decolonising yoga".
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2338:Core Strength Vinyasa Yoga (Sadie Nardini)
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451:. Delhi: Motilal Banarsidass. p. 856.
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342:Neha Tandon writes that nobody "buys a '
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536:10.1093/acrefore/9780199340378.013.163
224:, author of the bestselling 2015 book
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682:
376:." She comments that nobody "buys a '
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1877:Yoga Tradition of the Mysore Palace
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841:Khomami, Nadia (12 December 2022).
13:
14:
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2140:Complete Illustrated Book of Yoga
1005:"Is yoga cultural appropriation?"
1003:Thompson-Ochoa, Danielle (2019).
941:
530:. Oxford Research Encyclopedias.
372:" was chanted over the pop song "
350:The scholar of religious studies
333:
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527:The Early History of Modern Yoga
498:10.1163/2212-5019_BEH_COM_000354
482:Brill's Encyclopedia of Hinduism
1651:Yoga and cultural appropriation
1075:
1040:
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683:Young, Cathy (21 August 2015).
82:Yoga as exercise § History
1114:Deshpande, Rina (1 May 2019).
648:
614:
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1:
1086:. Routledge. pp. 13–21.
802:Gilani, Nadia (30 May 2022).
448:A Sanskrit-English Dictionary
399:
1147:Tandon, Neha (27 May 2022).
657:"Every Culture Appropriates"
524:(July 2016). "Modern Yoga".
185:, describes some aspects of
7:
965:Antony, Mary Grace (2018).
387:
276:spiritual but not religious
256:
10:
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1639:Sexual abuse by yoga gurus
972:Frontiers in Communication
655:Frum, David (8 May 2018).
419:Baitmangalkar, Arundhati.
118:
79:
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64:ॐ, has been described as
2394:Modern Yoginis (template)
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2134:Vishnudevananda Saraswati
2056:Tirumalai Krishnamacharya
2003:
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394:International Day of Yoga
220:The Swedish yoga teacher
2389:Yoga teachers (category)
2384:Yoga scholars (template)
1892:A History of Modern Yoga
1061:10.1177/1470593111424180
986:10.3389/fcomm.2018.00047
622:"cultural appropriation"
303:colonial history of yoga
52:) derived from medieval
2180:Satchidananda Saraswati
1931:The Path of Modern Yoga
1610:Autobiography of a Yogi
630:Oxford University Press
586:Strauss, Sarah (2005).
443:Monier-Williams, Monier
2420:Cultural appropriation
1340:European Union of Yoga
769:Gilani, Nadia (2022).
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246:origins of modern yoga
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109:Cultural appropriation
66:cultural appropriation
38:
35:cultural appropriation
2096:Ashtanga Vinyasa Yoga
1604:Paramahansa Yogananda
1384:Trauma-sensitive yoga
1335:British Wheel of Yoga
734:Jain, Andrea (2015).
476:; Malinar, Angelika;
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119:Further information:
80:Further information:
24:
2379:List of yoga schools
2250:Yoga the Iyengar Way
2154:Satyananda Saraswati
2149:Bihar School of Yoga
1885:Yoga in Modern India
1794:Lilias, Yoga and You
1597:Seetharaman Sundaram
492:. pp. 770–781.
423:. Yoga International
328:European colonialism
320:postcolonial studies
2206:Himalayan Institute
2068:T. K. V. Desikachar
2043:Swami Kuvalayananda
1857:Selvarajan Yesudian
592:. Berg. p. 5.
472:. In Basu, Helene;
121:Yoga in advertising
48:, using postures (
16:Historical analysis
2312:Beryl Bender Birch
2263:c. 1975
2094:c. 1948
2083:Srivatsa Ramaswami
2020:The Yoga Institute
1990:Breath of the Gods
1575:Genevieve Stebbins
1345:André Van Lysebeth
1025:10.4103/ym.ym_5_19
911:The New York Times
478:Narayanan, Vasudha
470:"Yoga: Haṭha Yoga"
348:
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183:Yoga International
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157:The Yoga Manifesto
134:David Gordon White
115:Appropriating yoga
39:
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2369:Post-lineage yoga
1999:
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1955:The Story of Yoga
1708:Frank Jude Boccio
1565:Marguerite Agniel
1535:Early modern yoga
1507:
1506:
1093:978-1-3510-5075-3
780:978-1-5290-6510-7
747:978-0-19-939024-3
599:978-1-85973-739-2
545:978-0-19-934037-8
507:978-90-04-17641-6
474:Jacobsen, Knut A.
95:physical postures
2427:
2415:Yoga as exercise
2237:B. K. S. Iyengar
2224:Bikram Choudhury
2101:K. Pattabhi Jois
2088:Vanda Scaravelli
1900:Positioning Yoga
1752:Paddleboard Yoga
1582:Physical culture
1570:Mary Bagot Stack
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1422:Competitive yoga
1390:Restorative Yoga
1372:Yoga using props
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445:(1899). "Yoga".
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168:person of colour
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914:. 12 April 2015
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979:. article 47.
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374:God Is a Woman
361:Women's Health
352:Shreena Gandhi
335:
334:Desired result
332:
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222:Rachel Brathen
187:yoga marketing
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29:ॐ symbol and
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2175:Integral Yoga
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1982:Enlighten Up!
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2325:Anusara Yoga
2288:Forrest Yoga
2280:Sarah Powers
2275:Paul Grilley
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2232:Iyengar Yoga
2198:Stephen Cope
2188:Kripalu Yoga
2138:
2106:Mysore style
2060:
1988:
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1953:
1945:
1937:
1929:
1923:Selling Yoga
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1852:Switzerland
1808:Lyn Marshall
1792:
1784:
1718:Janice Gates
1713:Anne Cushman
1703:Mindful Yoga
1678:Yoga tourism
1661:For children
1650:
1608:
1545:
1451:Yoga Journal
1449:
1442:
1406:Janice Gates
1264:Downward dog
1187:. Retrieved
1183:
1156:. Retrieved
1123:. Retrieved
1120:Yoga Journal
1083:
1077:
1055:(1): 45–60.
1052:
1048:
1042:
1018:(1): 34–37.
1015:
1012:Yoga Mimamsa
1011:
976:
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960:
948:. Retrieved
916:. Retrieved
909:
900:
888:. Retrieved
884:
852:. Retrieved
848:The Guardian
846:
811:. Retrieved
797:
773:. Bluebird.
770:
764:
736:
694:. Retrieved
688:
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666:. Retrieved
662:The Atlantic
660:
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640:14 September
638:. Retrieved
634:the original
616:
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581:
549:. Retrieved
526:
522:Jain, Andrea
516:
481:
447:
437:
425:. Retrieved
382:Hindu temple
359:
357:
349:
317:
315:if at all."
311:Yoga Journal
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162:The Guardian
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128:Selling Yoga
126:
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40:
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2364:Modern yoga
2330:John Friend
2270:Paulie Zink
2219:Bikram Yoga
2193:Amrit Desai
2162:Ananda Yoga
2073:A. G. Mohan
1758:Aerial yoga
1587:B. C. Ghosh
1540:Vivekananda
1189:15 December
1158:15 December
950:14 December
890:15 December
854:14 December
813:14 December
696:22 February
551:23 February
272:modern yoga
230:British Raj
211:yoga sutras
209:ॐ symbol,
142:Vivekananda
2409:Categories
2359:Hatha yoga
2336:2006
2323:1997
2317:Bryan Kest
2307:Power Yoga
2305:1995
2292:1984
2286:1982
2257:1975
2230:1975
2217:1973
2211:Swami Rama
2204:1971
2186:1966
2173:1966
2167:Kriyananda
2160:1965
2147:1963
2127:1959
2111:Tim Miller
2078:Indra Devi
2049:1934
2036:1924
2018:1918
1987:2012
1979:2009
1971:2006
1952:2020
1944:2019
1936:2017
1928:2016
1920:2015
1905:2010
1897:2005
1882:2004
1874:1996
1772:By country
1756:2014
1750:2013
1739:2003
1701:1990
1697:Naked yoga
1695:1938
1592:K. V. Iyer
1544:1896
1492:Yoga pants
1470:Yoga brick
1396:Yoga nidra
1394:2008
1388:2007
1382:2002
1376:1979
1331:Standards
789:1284981202
668:1 December
400:References
266:centuries.
99:Haṭha yoga
91:whose goal
54:Haṭha yoga
1908:Yoga Body
1763:Beer yoga
1728:Cyndi Lee
1666:For women
1547:Raja Yoga
1497:Lululemon
1302:Pranayama
1284:Tree pose
1069:145409361
1034:189946297
885:Yoga Girl
756:878953765
608:290552174
571:ignored (
561:cite book
226:Yoga Girl
199:Patanjali
2265:Yin Yoga
2051:Viniyoga
1741:Acroyoga
1629:Hot yoga
1475:Yoga mat
1436:Journals
918:11 April
480:(eds.).
468:(2011).
388:See also
257:Analysis
215:mandalas
146:Yogendra
138:Hinduism
31:mandalas
2347:Related
2005:Schools
1820:Germany
1802:Britain
1779:America
1688:Hybrids
1622:Aspects
1521:History
1364:Therapy
1307:Vinyāsa
1297:Drishti
1289:Warrior
1125:13 July
427:13 July
378:Namaste
344:Namaste
238:incense
195:Ganesha
76:Context
1840:Sweden
1835:Russia
1815:France
1415:Events
1246:Asanas
1238:Topics
1090:
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1032:
946:. SOAS
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626:Lexico
606:
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486:Leiden
366:mantra
324:racism
213:, and
201:, and
191:Buddha
50:asanas
2010:Gurus
1965:Films
1868:Books
1855:1941
1844:2015
1830:Italy
1825:India
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1791:1970
1783:1961
1528:Early
1462:Props
1065:S2CID
1030:S2CID
1008:(PDF)
250:bindi
240:, or
234:Hindu
203:Shiva
2354:Yoga
1974:Guru
1746:Doga
1191:2022
1160:2022
1127:2022
1088:ISBN
952:2022
920:2017
892:2022
856:2022
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785:OCLC
775:ISBN
752:OCLC
742:ISBN
698:2021
670:2018
642:2021
604:OCLC
594:ISBN
573:help
553:2019
540:ISBN
502:ISBN
429:2022
326:and
148:and
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