YOGA TODAY
Through A Yogic Lens... ...continued from page 53
harmless; but there is nothing micro about microaggressions. Many psychologists refer to the impact of microaggressions as ‘death by a thousand papercuts’ for those that experience them on a regular basis. We witness macro-aggressions, too, like the over 700 hate crimes that took place against Sikhs post-September 11th attacks. While this com - munity was targeted for brown skin, turbans, and long beards, post the September 11th attacks the Kundalini Yoga industry continued to grow as mostly white Americans with beards, in turbans, profited. As of May 2021, a Dolce and Gabbana-printed cotton-blend turban sells on mytherasa.com for 635 British Pounds. It is the appropriation root - ed in the inequities of crony capitalism that frequently sparks protest. In a 2020 article in GQ, entitled Cultural appropriation: every - thing is culture and it’s all appropriated, George Chesterton, an - other defender of appropriation, seeks to minimize the inequities that are the harmful residue of colonialism when he writes, “Some believe culture is exploited like land or natural resources were ex- ploited by colonialists, but desecrating a landscape is not the same as desecrating an idea. The landscape can be ruined, but the idea re- mains.” This point of view omits historical facts about the real and damaging impacts of colonialism, the loss of authentic knowledge, cultural riches, and life that have resulted from systemic violence. I have taken numerous courses that sadly attempt to conceptu- alize Yoga history, for example, and completely skip the colonial periods altogether. We do not hear about how in 1773, the British banned wandering yogis (who they couldn’t land tax), associating them with “black magic” and thievery; or of the development of the “Thugee Department” of Intelligence, where British Intelligence cap - tured such “thugs” to avoid mutiny against British rule. We do not hear about how India, once responsible for 27 percent of the world’s economy in the 1700s, was not only depleted to only 3 percent after the British completed their rule and looting, but how the country was made vulnerable to famine, which in combination with unceas- ing inhumane taxation killed an estimated 30-35 million people (as stated in Inglorious India by Shashi Tharoor), threatening lineages. How often do we consider the impact on lineages and the cultur - al morale of the people? Instead, we hear narratives about Krish - namacarya, as the godfather of Yoga presenting Yoga circus-like feats for royalty, influenced by European gymnasts. Do we ever hear how in combination with institutionalizing British healthcare system and hospitals Ayurvedic marma masters had their fingers cut off and were imprisoned for practicing their medicine? Or do we simply accept
changed, this newest fad certainly makes it easier to live.” Certain- ly, I often think: who am I to complain about seeming trivialities when my biracial body is light skinned and I have it so much easier than my mother. However, while some might argue like Min that of - tentimes our criticisms of cultural appropriation begin from both a privileged position and internal insecurity of our own identity, I will continue to argue that our conversations about cultural appropria- tion are often brushing against greater social and systemic inequities. Omissions Matter Many of us with South Asian ancestors, born and raised outside of India, who choose to respond to the issues of appropriation, are seeing in our mind’s eyes childhood memories of microaggressions. Microaggressions are defined as “the everyday verbal, nonverbal, and environmental slights, snubs, or insults, whether intentional or unin- tentional, which communicate hostile, derogatory, or negative mes- sages to target persons based solely upon their marginalized group membership.” I have memories of my mother coming to elementary school for our Social Studies class, showing 2nd graders India on a map, and dressing our white teacher in a sari while placing a bindi on her forehead. This generosity was met with mixed reactions: fascina- tion, indifference, and teasing by my classmate as she pulled on her eyes to make them squint (nonsensical given how large our eyes are). Because of the word “micro,” many people (read: non-white peo - ple) consider instances of microaggressions to be brief and relatively
80—PATHWAYS—Summer 21
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