Yoga & Appropriation
by Leah Hamman & Lucy McLachlan
The Studio Kiama was created to bring more dance, movement and creativtiy to Kiama. A beautiful space to practice yoga, under the direction of incredible teachers.
But our practice of yoga in Western cultures is fraught.
The western appropriation of yoga and how that applies to our space and our practice is a broad and complex topic. It is not one that we are fully equipped to give justice to either. If we are going to practice yoga in our studio, then the conversation needs to happen.
So, let’s get that conversation started.
What is the cultural appropriation of yoga?
Cultural appropriation refers to the idea of taking something from a culture that is not your own, without full regard for the context, respect or even acknowledgment of the culture from which it is taken.
By remaining unaware of the history, roots, complexity, and challenges of the heritage from which yoga evolved we are misrepresenting yoga’s intention, its many limbs, and its true aims.
But isn’t yoga just a physical practice and meditation?
No, and this perception is part of the problem. Since the 1990s, yoga in the Western world has frequently been reduced to a fitness regime. Culturally, we have been ignoring the fact that this practice consists of far more than beautifully achieved physical postures. As Arundhati Baitmangalkar, the well-known host of the Let’s Talk Yoga podcast series explains:
“Yoga is a spiritual practice. It is a way of living. It is a practice of self-study and mind management. It is a way of thinking, speaking, being—and more. It is a part of Indian culture and heritage.”
What challenges has yoga faced under Western culture?
The history of how we come to practice yoga today is not a pretty one.
Did you know that from 1757-1947, under British rule, yoga and Ayurveda (the traditional Hindu system of medicine) were banned in India? Instead of considering Yoga as a spiritual practice, the British sexualised the asanas. Under the British, yoga along with many other aspects of Hinduism and Indian nationalism became harshly ridiculed and hidden practices. The colonisers refused to believe in the meditative powers of yoga and placed a ban on the practice of yoga.
How did yoga become such a big phenomenon in the west?
For a deeper dive into yoga’s origins, history and development, take a look at this article by Dr. Ishwar V. Basavaraddi for the Indian Ministry of External Affairs.
Yoga’s global reach started along the Silk Road, evolving throughout Asia in the 5th and 6th century BCE.
The introduction of yoga to the West is often credited to Swami Vivekananda (1863–1902), an Indian Hindu monk, philosopher and author who travelled to the USA in 1883. Vivekananda organised numerous world conferences and emphasized the importance of Indian traditions and rituals, describing yoga as a “science of the mind.” Vivekananda translated Yogic texts from Sanskrit into English. Vivekananda’s speech, and the work of other Indian monks of the time, encouraged Westerners to consider Indian spirituality more seriously.
The huge uptick in international travel over the 20th century meant many transnational exchanges of culture and practices, including yoga.
As often happens with cultural practices initially shamed by western colonists, once the commercialisation of yoga was realised, it was readily taken, stripped of its origins and repackaged for the financial gain of westerners.
So how can we honour the origins of yoga?
Take on board that Yoga has become a multi-billion dollar industry in the west, often promoted by athletic, white bodies. Any evidence of its eastern roots are marginally represented, if at all. This removes opportunity for eastern practitioners, erases the history of yoga and encourages superficial attachments and insecurities. Yoga was originally intended to relieve suffering, not add to it. Ignoring the origins and intentions of yoga risks eradicating the true practice, as was accomplished in many places under Britain’s occupation of India.
Yoga is an excellent way to improve your strength, balance, and flexibility, and incorporating this with deep breathing and meditation can help improve your overall well-being. But it is important to remember that the physical aspect of yoga isnt all there is to it. By specifying that this is an exercise derived from yoga practices – not the entire practice of yoga itself – you can avoid mischaracterizing what yoga is all about.
How do I start a more holistic practice?
You can start by becoming more familiar with yoga as a whole lifestyle practice and by diving deeper into the origins of yoga. A good place to start is with Patanjali’s Yoga Sutras. This important work explains that the sutras are a set of observances and practices to guide your spiritual journey. These are known as the Eight Limbs of Yoga.
The eight limbs are:
1. The Yamas - The five moral, ethical, and social guidelines for how to treat others and the environment.
Ahimsa - non-harming or non-violence: Be kind to others. No harmful acts – physical, mental, or emotional.
Satya – Truthfulness: Speak your truth and be conscious of how it affects others.
Asteya - non-stealing: Do not take what is not yours. Material items, information and even wasting people’s time.
Brahmacharya – moderation: To show up as your best self – use your energy mindfully.
Aparigraha – non-attachment: Less is more. Detach from greed and jealousy.
2. The Niyamas – The five self-discipline practices on how to treat yourself:
Saucha – Cleanliness of mind body and spirit: Stay clean and organised in all parts of your life.
Santosha – Contentment: Be grateful for who you are and what you have in this moment.
Tapas - Self-Discipline: Take control of your life. Hold yourself accountable to keep moving forward.
Svadhyaya - Self-reflection: Look inside to learn more about yourself and look outside to learn more about the world.
Ishvarapranidhana - Surrender: Let go of the ego, tune in to your inner teacher and everything will all fall into place.
3. Asana – Mindful body movement & meditational postures.
4. Pranayama – Regulation of one’s vital energy through breath work and nutrition.
5. Pratyahara – Withdrawal from the senses, shifting your awareness inward, non-attachment to feelings.
6. Dharana – One-pointed focus.
7. Dhyana – Sustained and effortless concentration. Meditation.
8. Samadhi – Pure consciousness, enlightenment, liberation, infinity, bliss.
Not all these limbs are necessarily achievable for the everyday yoga enthusiast. Paying attention to the first two limbs, the Yamas and Niyamas are a good place to start. The Yamas and Niyamas are often described as moral codes, or ways of ‘right living’. They form the foundation of the whole practice. Honouring these ethics means we are mindful of each action we take, on and off the yoga mat, whilst cultivating a more present and aware state of being.
Meditation and yoga are also interrelated. They go hand in hand. If you can, make some time, just five to ten minutes, and start the process of introspection and self-enquiry. Learn to sit in stillness and quiet and get comfortable with sitting in that space. Meditation can significantly improve the focus of the mind and give us an overall sense of well-being.
Why is all this so important?
Here at The Studio Kiama, it is important to us that we are approaching the practice of yoga respectively and appropriately. We would love to continue this conversation with you and hear your feedback on this complex and often misunderstood topic. For now, we will leave you with a couple of quotes. The first is from yoga culture advocate Susanna Barkataki:
“When we humbly and respectfully consider yoga’s history, its context, and its many branches and practices, we give ourselves a fighting chance of achieving yoga’s aim of enlightenment of mind, body, and spirit.”
And finally, this heart-warming and reassuring summary from author and poet Maisha Z. Johnson provides a rounded place to wrap up:
“With authentic yoga practices, you can love bigger, grow your compassion for yourself and others, and have a positive impact that radiates brilliantly through the world.”
References
Basavaraddi, I. V. (2015). Yoga: Its Origin, History and Development. www.mea.gov.in/in-focus-article.htm?25096/Yoga+Its+Origin+History+and+Development
Ratsamee, D. (2021). The Westernization of Yoga. www.thewholeu.uw.edu/2021/10/07/the-westernization-of-yoga
Baitmangalkar, A. www. yogainternational.com/article/view/how-we-can-work-together-to-avoid-cultural-appropriation-in-yoga
Johnson M.Z. (2015). 8 Signs Your Yoga Practice Is Culturally Appropriated – And Why It Matters. www.everydayfeminism.com/2016/05/yoga-cultural-appropriation
Deshpande, R. (2019). What’s the Difference Between Cultural Appropriation and Cultural Appreciation? www.yogajournal.com/yoga-101/yoga-cultural-appropriation-appreciation
Gunstone, A. (2020). Breathing deep and diving in: yoga and cultural appropriation. www.oxfordstudent.com/2020/07/11/breathing-deep-and-diving-in-yoga-and-cultural-appropriation
Barkataki, S. (2015). How to decolonize your yoga practice. www.opendemocracy.net/en/transformation/how-to-decolonize-your-yoga-practice