Recently we have seen changes to this categorisation of the knowledge field. Contemporary yoga culture is increasingly becoming the topic for scholarly yoga research. A few historians, sociologists and anthropologists have published interesting research on contemporary postural yoga culture. And within departments of religious studies for some time students have been graduating who themselves have a background in practising modernist postural yoga. They have made their amateur passion into an academic study and are now trying to make sense out of the postural yoga, with which they initially have been raised. It is also among these newcomers that we see the first sign of a bridge being established between academic and popular yoga communication circuits as these people bravely try to reconcile their yoga background with the their newly gained academic insights.
The modernist postural yoga culture unfolding in and on TV DVDs, newspapers, women’s magazines, blogs, gyms, studios, evening classes, movies, self help manuals, and instructional books have been driven by a whole new breed which we first met in late colonial India. I have named them the yoga sympathisers and popularisers – the last category being people practising yoga and now wanting to spread the message and make a living from it. Entry to the ranks of a professional populariser is easy. You practise for some time and then you just need to speak with self-confidence about yoga to become recognised. There are no exams to pass – but it is seen as a major benefit, if an Indian guru has initiated you. Many Western instructors however only have a humble backgroundâ in dance, fitness, body therapy and sports. If you are an Indian born swami you are perceived to be a heavyweight contributor.
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