Modern Yoga Research as a Discursive Formation

The practice of yoga is on the rise, as much as its academic scrutiny. Scholars, especially within the disciplinary boundaries of religious studies, South Asian studies, Indology, anthropology, and sociology, have recently started to critically inquire into the birth and transnational developments of modern forms of yoga, tracing their genealogies and textual roots. This expanding literature has in turn contributed to the constitution of the emergent and multidisciplinary field of modern yoga research, or yoga studies. The primary aim of this article is thus to analyze the field of modern yoga research as a ‘discursive formation’ (Foucault [1971]1972), that is, an ensemble of texts constituting – or contributing to the constitution of – a specific object of analysis, namely modern yoga. In so doing, it also aims to contribute to the advancement of the discursive study of religion more in general. The article relies on a ‘discursive study of religion’ approach (e.g., von Stockrad 2003, 2010, 2013) with a focus on its archaeological leaning (e.g., Foucault 1965, 1972, [1963] 1973, [1966] 2002). More specifically, I underline the affinity that modern yoga research’s discursive references have with a number of discursive currents that characterize the disciplines it emerged from, such as radical historicism, cultural relativism, modernism, Orientalism and neo-colonialism. Finally, I conclude by summarizing the main results of this contribution and exploring their relevance to the self-reflexive development of the overlapping fields of cultural analyses and the study of religion.

Yoga Communities in Aotearoa/New Zealand: Examining Spirituality, Secularism, and Consumerism in the Wellington Yoga Industry

<p>This ethnographic study looks at the Aotearoa New Zealand (NZ) yoga industry, examining the ways that spirituality, secularism, and consumerism influence modern yoga practices. This study argues that people in New Zealand choose yoga practices for different ethical, physical, and social reasons, reflecting their diverse sociocultural values. More specifically, data gathered during fieldwork shows that the Wellington yoga industry contains at least three community subcultures, which I refer to as: 1) moral communities, 2) corporate communities, and 3) brand communities. This means that at the level of local culture, the NZ yoga industry represents a wide range of yoga practices, which in turn reflect the diverse needs, consumer expectations, and imagined ideals of resident populations. Interdisciplinary literature from Religious Studies, Sociology, and Consumer Marketing Research help analyze the complex connections between spirituality as a set of embodied practices, secularisation of yoga as a reflection of corporate culture, and consumerism as a set of desired customer experiences. Yoga in NZ is currently under-researched, making this study a starting point for further inquiry.</p>

The Yoga Studies Dispositif

In this paper I provide a preliminary account of the Yoga Studies Dispositif, that is, that specific apparatus of knowledge production, legitimization, and dissemination that has allowed the birth and development of the discipline of “modern yoga research” as an autonomous field of study and, in turn, has asserted the study of modern forms of yoga as its primary object of inquiry. More specifically, and in line with the constructionist epistemology taken by the “discursive study of religion” approach, I focus on the processes of boundary-work and boundary-object creation of modern yoga research and argue that these are the most influential discursive strategies adopted in the formation of this new discipline. Following on this premise, I contend that similar processes of demarcation and conceptual production are also pivotal to the birth and development of other sub-disciplines within the study of religion.

“Who Am I Really?”

This study seeks to deepen the conversation between Jungian individuation and yogic awakening to explore the question ‘Who am I?’ from a psycho-spiritual perspective. Through focusing on yogic experience, the study explores how Jungian therapeutic benefits might be gained through modern yoga practice. Four long-time yoga practitioners took part in the study that involves ten hours’ worth of ethnographic interviews. The transcripts were analysed using Jungian techniques to identify key themes, symbols, and meanings from the archetypal story patterns of the participants’ yoga histories. The resulting themes represent a potential hermeneutic model for recognising Jung’s analytic psychology within the experiences of the four practitioners. Based on these findings, future research is recommended that is conducted over a longer interview period with practitioners of Non-dual Shaiva Tantra. The ethnographic interview process could include physical yoga practices and an explicit dissection of Jungian concepts to widen the conversation between Jung and yoga.

Pahalwan Baba Ramdev: Wrestling with yoga and middle-class masculinity in India

In the view of many people, Baba Ramdev embodies the practice of modern yoga in twenty-first century India. A tremendously successful entrepreneur, infamous ‘godman’ with political ties, and a highly visible TV personality, he is also a vocal supporter of pahalwani (Indian wrestling) as a way of life and of wrestling in India as a national sport. Beyond sponsorship of tournaments and support for a new professional wrestling league, he promotes a form of modern, nationalistic masculinity that draws on the ‘ideals’ of yoga, competitive athleticism, ‘Hindu’ conceptions of embodied power, and fetishized Vedic asceticism. In complex and often contradictory ways, Baba Ramdev's embodiment of these ideals shapes the bio-morality of wrestlers as they train, compete, and endorse his products. Critically analysed in terms of gender theory, his sponsorship of wrestling belies deep contradictions in religious nationalism, middle-class modernity, and in the gendered morality of both wrestling as a sport and yoga as a form of practice.

The Modern Spirit of Yoga

This chapter presents a brief re-examination of the modern yoga phenomenon and field of studies. Based on the author’s previous publications on the topic, it aims to improve and expand earlier observations, to integrate some new and older scholarship, and to comment on more recent modern yoga developments. It starts with the briefest historical summary of the emergence of modern yoga, now fairly well mapped in various academic studies. It then goes on to argue that, developing in the wider ideological context of modern spirituality and mirroring different socio-cultural milieus, modern yoga gave rise to five main yoga idioms or discourses: the revivalist, from which emerged the nationalist, and the transnational (in its monastic and non-monastic variants), from which emerged the globalized. Last but not least, we find the pervasive healthist idiom.

Adaptations, Appropriations, and Aerobics

Chapter 6 examines the effect of historical dynamics upon the development of modern yoga practice, in the United States and Europe as well as India. Indian yogis were intimately familiar not only with Western physical culture but also Western metaphysical traditions. For this reason, one finds a diffusion of Western harmonial language into the writings on Indian yogis, where such terms are used to express an entirely different school of metaphysical concepts. This is mirrored by the ways in which Sanskrit terms are being used in Euro-American sources to represent genealogically Western harmonial concepts. The chapter concludes by examining the multiple waves of synthesis affected by later teachers of this hybrid yoga, such as Indra Devi, who found themselves at pains to differentiate between the yogic teachings they brought from India and the naturalized content of the broader harmonial fitness movement.