Is it even possible?
The term decolonise is complex and multifaceted, encompassing the undoing of colonial ideologies, structures, and practices that have marginalised or appropriated cultural traditions. In the context of yoga, decolonisation challenges the commodification and Westernisation of the practice, urging us to reconnect with its roots while questioning the systems and norms that have shaped its modern iterations. This article explores what decolonisation means in a yoga-specific context, addressing yoga’s diverse origins, the contradictions in its history, and how practitioners in the West can meaningfully engage with this process.
Defining Decolonisation
To decolonize means to dismantle the dominance of colonial frameworks, restoring agency and voice to those who have been historically marginalised. It is not merely an intellectual exercise but a lived process of unlearning, re-centring, and reimagining. In the yoga world, decolonisation entails recognising and resisting the ways colonialism has shaped our understanding and practice of yoga, often erasing or distorting its cultural significance. Decolonising yoga involves asking critical questions: What is yoga? What histories and practices have been lost or overshadowed? Who has the authority to define yoga, and how can we honour its cultural origins without freezing it in time?
Yoga’s Diverse and Evolving Origins
Yoga, as it is understood today, is a mosaic of traditions, philosophies, and practices that emerged from various parts of Asia, including India, Persia, and Pakistan. Its lineage is neither singular nor static, and much of its history has been transmitted orally, leaving gaps in our understanding. Instructional asana, often viewed as synonymous with yoga in the West, is only one aspect of the broader yogic tradition. Furthermore, the very term “yoga” has been applied retroactively; practices that we now associate with yoga were not always called by that name.
For instance, texts such as the Yoga Sutras of Patanjali (thought to have been written between 2nd century BC and 5th century AD) outline a philosophical framework centred on liberation (moksha) and ethical living, with minimal emphasis on physical postures. Instructional asana, as a systematic practice, finds its roots in later texts and is influenced by cross-cultural exchanges, including Persian and Islamic traditions. The first illustrations of instructional asana we still have access to today detailed in the text Bahar-Al-Hayat, a Sufi Muslim text written around 1550. Recognising this multiplicity is crucial to decolonising yoga, as it challenges the monolithic narratives that often dominate popular discourse.
The Westernisation and Commodification of Yoga
In the West, yoga has undergone significant transformation, becoming a commercialised, apolitical practice often but not always stripped of its cultural and spiritual depth. Branded yoga studios, designer yoga apparel, and Instagram influencers have reframed yoga as a consumer product accessible primarily to affluent, able-bodied individuals. This commodification perpetuates exclusion and reinforces the idea that yoga is about external appearances rather than internal growth.
Decolonising yoga in this context involves interrogating these dynamics and rejecting the notion that one’s legitimacy as a yogi depends on material possessions or adherence to a particular aesthetic. The question, “If I don’t wear a certain type of yoga outfit or burn certain things before or after class, does that mean I am less of a yogi?” highlights the tension between authentic practice and commercialised expectations. To decolonize yoga is to resist these pressures, prioritising the lived, somatic experience of yoga over its commodified trappings.
Freedom from Bondage: Yoga as Liberation
At its core, yoga is a somatic practice of liberation, a means of freeing oneself from the bonds of ignorance, suffering, and attachment. This raises the question: What are we unbondaging from? In a colonial and capitalist framework, the bonds include cultural erasure, commodification, and the disconnection from yoga’s spiritual essence. Decolonising yoga involves reclaiming its liberator potential, moving beyond surface-level engagement to embrace its deeper philosophical and ethical teachings.
However, the process of unbondaging also requires confronting contradictions. In the West, yoga is often framed as a practice of freedom and choice, yet this freedom is conditional and privileged. The question, “Can I really understand freedom when I can get up and walk out?” underscores the limitations of a superficial understanding of liberation. True freedom in yoga is not about convenience or escape; it is about confronting discomfort, sitting with uncertainty, and cultivating self-awareness.
Practical Steps for Decolonising Yoga
Decolonising yoga is an ongoing, dynamic process that requires both individual and collective effort. Below are some practical steps for engaging with this work:
1. Educate Yourself About Yoga’s Origins and Contexts
Understanding yoga’s historical and cultural roots is essential. This includes studying diverse lineages, philosophies, and practices, as well as acknowledging the gaps and contradictions in the historical record. By approaching yoga as a multifaceted tradition, practitioners can move beyond narrow, Western-centric interpretations or Indian Nationalist ideals.
2. Honour Cultural Origins Without Appropriation
Practicing yoga respectfully involves acknowledging its cultural origins and avoiding superficial appropriation. This might include learning about Sanskrit terminology, understanding the philosophical principles underpinning asana practice, but simultaneously recognising that the more ancient ‘yogic’ practices were not taught in Sanskrit but in ancient local languages such as Tamil, Telugu and Kannada. Sanskrit (the language of the educated elite) and the given asana names were created much more recently as yoga was ‘sold’ to the West.
3. Resist Commodification
Decolonising yoga means rejecting the commercialisation of the practice. This involves critically examining the influence of capitalism on yoga culture and prioritising accessibility and inclusivity over profit. For example, community-based yoga classes and donation-based models can make yoga more accessible to marginalised groups.
4. Engage in Self-Reflection
Decolonisation begins with self-awareness. Practitioners should reflect on their relationship to yoga, examining how their cultural background, privileges, and assumptions shape their practice. This includes questioning whether they are perpetuating exclusionary norms or participating in practices that undermine yoga’s spiritual essence.
5. Center Marginalised Voices
Amplifying the voices of South Asian and other marginalised communities is vital to decolonising yoga. This might include supporting teachers and scholars from these communities, engaging with their work, and creating space for their leadership in the yoga world.
6. Embrace Yoga as a Lived Experience
Decolonising yoga involves shifting focus from external appearances to the internal, somatic experience of the practice. This means prioritising mindfulness, self-inquiry, and spiritual growth over achieving physical perfection or conforming to societal expectations.
Yoga as a Living, Evolving Practice
Finally, decolonising yoga requires embracing its dynamic, evolving nature. Yoga is not a static tradition frozen in time; it has always been shaped by cultural exchanges and historical changes. Recognising this fluidity allows practitioners to approach yoga with humility and openness, honouring its roots while adapting it to contemporary contexts.
At the same time, this evolution must be guided by principles of respect, authenticity, and inclusivity. Teachers and practitioners should resist the temptation to dilute or distort yoga in the name of modernisation, remaining mindful of its deeper purpose as a path to liberation.
Decolonising yoga is a deeply personal and collective process that requires critical reflection, education, and action. It involves recognising and resisting the forces of colonialism, capitalism, and cultural appropriation that have shaped modern yoga, while honouring its diverse and complex origins. By embracing yoga as a living, somatic practice rooted in liberation, practitioners can move beyond superficial engagement, reconnecting with its spiritual essence and creating space for a more inclusive and authentic yoga culture. Decolonisation is not a destination but a journey—one that calls us to unlearn, reimagine, and ultimately transform our relationship with yoga and with ourselves.
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