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  1. Sanskrit Pathways for Mobilizing Knowledge of Premodern Yoga to Studio-Based Practitioners.Zander Winther & Adheesh Sathaye - 2020 - Journal of Dharma Studies 3 (1):71-91.
    Acknowledged in 2016 by UNESCO as an Intangible Cultural Heritage of Humanity, yoga today can be said to impact three primary sets of stakeholders: global practitioners and professional instructors of studio-based postural yoga; academic scholars investigating yoga’s historical, textual, and cultural life; and traditional culture bearers within established guru lineages in South Asia and the diaspora. These groups are not mutually exclusive, exhaustive, or homogeneous, but there are often significant cleavages between them—particularly in the production and dissemination of authoritative knowledge (...)
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  • Body, Mind and Spirit? Towards an Analysis of the Practice of Yoga.Benjamin Richard Smith - 2007 - Body and Society 13 (2):25-46.
    This article presents an initial analysis of Ashtanga Vinyasa Yoga, a variety of ‘modern postural yoga’. The article theorizes the embodied experience of a¯sana (‘yoga postures’), drawing on ethnographic research with Western practitioners in India and Australia and on the author’s own practice. Building on phenomenological and cultural theories of embodiment, it is suggested that the experience of yoga practitioners has particular somatic foundations, and that this somatic basis helps explain the cross-cultural effectiveness of yoga.
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  • Tolerance in Swami Vivekānanda’s Neo-Hinduism.Antonio Rigopoulos - 2019 - Philosophy and Social Criticism 45 (4):438-460.
    Tolerance was and still is a key notion in Neo-Hindu discourse. Its systematic articulation is to be found in the speeches and writings of Swami Vivekānanda. Inspired by his master Rāmakṛṣṇa, he proclaimed non-dual Vedānta as the metaphysical basis of universal tolerance and brotherhood as well as of India’s national identity. Conceptually, his notion of tolerance is to be understood as a hierarchical inclusivism, given that all religions are said to be ultimately included in Vedāntic Hinduism. The claim is that (...)
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  • Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga.Andrea Jain - 2012 - Approaching Religion 2 (2):3-17.
    In October 1989, long-time yoga student, John Friend travelled to India to study with yoga masters. First, he went to Pune for a one-month intensive postural yoga programme at the Ramamani Iyengar Memor­ial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar. Postural yoga refers to modern biomechanical systems of yoga which are based on sequences of asana or postures that are, through pranayama or ‘breathing exercises’, synchronized with the breath. Following Friend’s training in Iyengar Yoga, he (...)
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  • Yoga in cyberspace? The web pages of yoga studios in Turku/Åbo.Måns Broo - 2012 - Approaching Religion 2 (2):18-26.
    In this article, I will offer some comments on the websites of the nine yoga schools which are active in the city of Turku/Åbo at the present moment. This work is part of a larger, ongoing research project on yoga in this city within the PCCR or Post Secular Society and a Changing Religious Landscape Centre of Excellence research project at the Department of Comparative Religion, Åbo Akademi University.
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