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Transnational Yoga at Work: Spiritual Tourism and Its Blind Spots is an ethnography about local wageworkers in the Indian branches of a transnational yoga institution and about yoga practitioners and spiritual tourists who visualize peace through yoga. Practitioners’ aspirations for peace situate them at the heart of an international movement that has captured the imagination of cosmopolitans the world over, with its purported benefits to mind, body, and spirit. Yoga is thought to offer health, vitality, and relief from depression through control of body and breath. Yet, the vision of peace in this institution is a partial vision that obscures the important but seemingly peripheral others of its self-conception. Through in-depth ethnographic analysis, this book explores the processes through which global spiritual movements can have peace front and center in their vision and yet condone and perpetuate cycles of injustice and social inequality that form the critical and problematic foundations of our global economy. The book privileges the experiences and hardships faced by Indian wageworkers—most of them women —but it also offers a sympathetic portrayal of international yoga practitioners and of the complex patterns of work and worship central to a global mission. For more information, check out A conversation with Laura E. Klepinger, author of Transnational Yoga at Work: Spiritual Tourism and Its Blind Spots
This is the first book to address the social organisation of modern yoga practice as a primary focus of investigation and to undertake a comparative analysis to explore why certain styles of yoga have successfully transcended geographical boundaries and endured over time, whilst others have dwindled and failed. Using fresh empirical data of the different ways in which posture practice was disseminated transnationally by Krishnamacharya, Sivananda and their leading disciples, the book provides an original perspective. The author draws upon extensive archival research and numerous fieldwork interviews in India and the UK to consider how the field of yoga we experience today was shaped by historic decisions about how it was transmitted. The book examines the specific ways in which a small group of yogis organised their practices and practitioners to popularise their styles of yoga to mainstream audiences outside of India. It suggests that one of the most overlooked contributions has been that of Sivananda Saraswati (1887-1963) for whom this study finds his early example acted as a cornerstone for the growth of posture practice. Outlining how yoga practice is organised today on the world stage, how leading brands fit into the wider field of modern yoga practice and how historical developments led to a mainstream globalised practice, this book will be of interest to researchers in the field of Yoga Studies, Religious Studies, Hindu Studies, South Asian History, Sociology and Organisational Studies.
Embodying Transnational Yoga is a refreshingly original, multi-sited ethnography of transnational yoga that obliges us to look beyond postural practice (āsana) in modern yoga research. The book introduces readers to three alternative, understudied categories of transnational yoga practice which include food, music, and breathing. Studying these categories of embodied practice using interdisciplinary methods reveals transformative “engaged alchemies” that have been extensively deployed by contemporary disseminators of yoga. Readers will encounter how South Asian dietary regimens, musical practices, and breathing techniques have been adapted into contemporaneous worlds of yoga practice both within, but also beyond, the Indian Ocean rim. The book brings the field of Modern Yoga Studies into productive dialogue with the fields of Indian Ocean Studies, Embodiment Studies, Food Studies, Ethnomusicology, and Pollution Studies. It will also be a valuable resource for both scholarly work and for teaching in the fields of Religious Studies, Anthropology, and South Asian Religions.
"Embodying Transnational Yoga is a refreshingly original, multi-sited ethnography of transnational yoga that obliges us to look beyond postural practice (aasana) in modern yoga research. The book introduces readers to three alternative, understudied categories of transnational yoga practice which include food, music, and breathing. Studying these categories of embodied practice using interdisciplinary methods reveals transformative "engaged alchemies" that have been extensively deployed by contemporary disseminators of yoga. Readers will encounter how South Asian dietary regimens, musical practices, and breathing techniques have been adapted into contemporaneous worlds of yoga practice both within, but also beyond, the Indian Ocean rim. The book brings the field of Modern Yoga Studies into productive dialogue with the fields of Indian Ocean Studies, Embodiment Studies, Food Studies, Ethnomusicology, and Pollution Studies. It will also be a valuable resource for both scholarly work and for teaching in the fields of Religious Studies, Anthropology, and South Asian Religions"--
This is the first book to address the social organisation of modern yoga practice as a primary focus of investigation and to undertake a comparative analysis to explore why certain styles of yoga have successfully transcended geographical boundaries and endured over time, whilst others have dwindled and failed. Using fresh empirical data of the different ways in which posture practice was disseminated transnationally by Krishnamacharya, Sivananda and their leading disciples, the book provides an original perspective. The author draws upon extensive archival research and numerous fieldwork interviews in India and the UK to consider how the field of yoga we experience today was shaped by historic decisions about how it was transmitted. The book examines the specific ways in which a small group of yogis organised their practices and practitioners to popularise their styles of yoga to mainstream audiences outside of India. It suggests that one of the most overlooked contributions has been that of Sivananda Saraswati (1887-1963) for whom this study finds his early example acted as a cornerstone for the growth of posture practice. Outlining how yoga practice is organised today on the world stage, how leading brands fit into the wider field of modern yoga practice and how historical developments led to a mainstream globalised practice, this book will be of interest to researchers in the field of Yoga Studies, Religious Studies, Hindu Studies, South Asian History, Sociology and Organisational Studies.
Most people assume that 'postural' yoga is an ancient Indian tradition. But in fact, as Singleton shows, this type of yoga is quite a recent development. Singleton presents a study of the origins of postural yoga, challenging many current notions about its nature and origins.
Gurus of Modern Yoga explores the contributions that individual gurus have made to the formation of the practices and discourses of yoga in today's world.
This dissertation presents a multi-sited ethnographic research project conducted within three coastal yoga communities: Yoga Anand Ashram in Amityville, New York (chapter 2); Polestar Gardens in Puna District, Hawaii (chapter 3); and Kaivalyadhama Yoga Institute in Lonavala, Maharashtra (chapter 4). As the introductory chapter (chapter 1) indicates, I follow the understudied somatic practices of yogic diet, breathwork, and music through each of these field sites while utilizing an ethnographic methodology that considers somatic practice as a primary source of data. Drawing on the mobilities paradigm from the social sciences as well as theoretical scholarship concerned with embodiment and embodied practice, I argue that the practices of yogic diet, breathwork, and music reveal portable “engaged alchemies” that have been extensively deployed by contemporary disseminators of yoga. I use the term “engaged alchemy” throughout this dissertation to specifically refer to the ways by which practitioners of yoga transnationally have collectively adapted yogic diet, breathwork, and music practices within contemporaneous worlds of yoga practice which are intended to produce site-specific, embodied instantiations of yoga. The concluding chapter (chapter 5) highlights key trends concerning transnational yoga observed across the field sites considered in the current study while suggesting opportunities for future research in the field of modern yoga studies.
Yoga has offered the Indian state unprecedented opportunities for global, media-savvy political performance. Under Modi, it has promoted yoga tourism and staged mass yoga sessions, and Indian officials have proposed yoga as a national solution to a range of social problems, from reducing rape to curing cancer. But as yoga has gone global, its cultural meanings have spiraled far and wide. In Flexible India, Shameem Black travels into unexpected realms of popular culture in English from India, its diaspora, and the West to explore and critique yoga as an exercise in cultural power. Drawing on her own experience and her readings of political spectacles, yoga murder mysteries, court cases, art installations, and digital media, Black shows how yoga’s imaginative power supports diverse political and cultural ends. Although many cultural practices in today’s India exemplify “culture wars” between liberal and conservative agendas, Flexible India argues that visions of yoga offer a “culture peace” that conceals, without resolving, such tensions. This flexibility allows states, corporations, and individuals to think of themselves as welcoming and tolerant while still, in many cases, supporting practices that make minority populations increasingly vulnerable. However, as Black shows, yoga can also be imagined in ways that offer new tools for critiquing hierarchical structures of power and race, Hindu nationalism, cultural appropriation, and self-help capitalism.
Today yoga is a thoroughly globalised phenomenon. Yoga has taken the world by storm and is even seeing renewed popularity in India. Both in India and abroad, adults, children and teenagers are practicing yoga in diverse settings; gyms, schools, home, work, yoga studios and temples. The yoga diaspora began well over a hundred years ago and we continue to see new manifestations and uses of Yoga in the modern world. As the first of its kind this collection draws together cutting edge scholarship in the field, focusing on the theory and practice of yoga in contemporary times. Offering a range of perspectives on yoga's contemporary manifestations, it maps the movement, development and consolidation of yoga in global settings. The collection features some of the most well-known authors within the field and newer voices. The contributions span a number of disciplines in the humanities, including, anthropology, Philosophy, Studies in Religion and Asian studies, offering a range of entry points to the issues involved in the study of the subject. As such, is of use to those involved in academic scholarship, as well as to the growing number of yoga practitioners who seek a deeper account of the origin and significance of the techniques and traditions they are engaging with. It will also-and perhaps most of all-speak to the growing numbers of 'scholar-practitioners' who straddle these two realms. Further resources and supporting material are available to view at www.yogainthemodernworld.com