new age

Andrea Jain, Culture, RD Blog

No, I Don’t Owe My Yoga Mat to Vivekananda

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A recent NYT op-ed insists that it was Vivekananda who introduced yoga into the American “national conversation.” But that claim is flat-out wrong. I’m not suggesting that we ignore Vivekananda’s proven significance in the history and development of modern yoga, but the story is much more complex than what Bardach implies. She seems to suggest, after all, that it’s as simple as: Vivekananda introduced yoga to the West, “great minds” loved him, yoga was eventually co-opted by New Age baby-boomers, and it all went downhill from there.

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Culture

Burning Down the Temple: Religion and Irony in Black Rock City

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If there is any communal rite of passage at Burning Man, it is the Temple Burn on Sunday night, the event’s finale. Not everyone comes out for this event; some would rather dance to techno music or chat up a neighbor on the next bar stool instead of joining tens of thousands of Burners sitting on the ground quietly waiting for the temple to burn down, taking all their messages and their pain—they hope—with it.

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Culture

Looking For Answers at the Oscars: A Guide to This Year’s Contenders

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The top films for 2010—especially those up for this Sunday’s awards—leave most of the species-specific questions behind. Instead this year’s crop reflects anxieties (as well as promises) about who we are and who we might be becoming in and as humans, in our own skins—never mind the “prawns” or “Na’vi.” Questions provoked by this year’s films include those concerning the nature of our selves in connection and collision with our families, our larger social institutional entanglements, and our own bodies. The other key theme, effecting each of the others, had to do with the ways new media technology is inserting itself into our intimate lives, and changing our identities, both public and private.

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(A)theologies

Is Yoga Hindu?

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Recent studies of yoga reveal the formative influence of (wait for it) Buddhism, Jainism, Sufism, television, military calisthenics, Swedish gymnastics and the YMCA, as well as of radical Hindu nationalism, upon today’s postural yoga practice. There is no doubt that the Vedas, Upanishads, and folk traditions of India have been formative toward yoga: yoga is almost inseparable from them. Nevertheless to assert that yoga is essentially and primarily a Hindu practice means to ignore millennia of generative influence from other quarters. Worse still, it means to step blindly into a political fight for the heart of India that has simmered for over two hundred years.

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