Decolonizing Yoga Practice

Honoring Roots, Dismantling Barriers

Yoga is a practice of liberation — of body, mind, and spirit. But when we look closely at the modern global yoga scene, especially in the West, we find a paradox: a practice rooted in freedom that is often taught, consumed, and structured within systems of oppression, exclusion, and commodification.

To decolonize yoga is not to reject tradition, nor is it to Westernize or secularize it further. Rather, decolonizing yoga means taking a deep, honest look at the power dynamics, cultural appropriations, and hierarchical structures that have shaped modern yoga — and actively working to shift them. It’s a call to return yoga to its essence: a path of liberation, unity, and transformation.

I. Understanding the Colonial Context of Modern Yoga

Let’s begin with context.

The yoga most people encounter today — in studios, on social media, in teacher trainings — has been shaped by colonial history. During British rule in India, indigenous knowledge systems were suppressed or rebranded to align with Western expectations. Later, as yoga gained global popularity, it was repackaged as a fitness regimen, stripped of its philosophical roots and socio-political context.

“So many ways in which we begin to see ourselves through the lens of someone who wants to commoditize our attention.”

Today, yoga is often practiced without awareness of its cultural origins or the systems that have commodified it.

“There’s a significant problem with the lack of cultural context in our practice.”

We’ve reduced an indigenous insight practice into something “marketable.” But yoga is far more than sequences and sweat.

“We’ve reduced an indigenous insight practice to something that’s often misused by people doing crazy things with it.”

II. Identifying Patriarchal Elements in Yoga Tradition

Decolonizing yoga also means acknowledging the patriarchal structures within traditional lineages. Many classical yoga systems were taught in male-dominated environments, with little room for women, queer folks, or anyone who didn’t fit the mold of the obedient disciple.

“I’m working on decolonization and removal of patriarchal influence to the best of one’s ability.”

The teacher-student relationship, when rooted in hierarchy rather than mutual respect, can become a breeding ground for harm.

“The power dynamics in yoga can actually subvert the work of yoga itself.”

For example, the traditional discouragement of props or modifications often stems not from spiritual depth but from inherited rigidity.

“Issues like deference to gurus and avoidance of props have been adopted outside their original cultural context, creating power imbalances.”

III. The Problem of Gatekeeping in Yoga Communities

Gatekeeping — the idea that only certain people or paths are valid — is antithetical to yoga’s aim of union. And yet, it’s rampant in many communities.

“The gatekeeping and groupthink within Ashtanga yoga practice creates problematic power dynamics.”

Financial barriers to classes, workshops, and teacher trainings further entrench exclusivity.

“My colleagues charge American prices for yoga instruction in Central America, implying local teachers are inferior.”

We must also question credentialism — the idea that only certified teachers from certain lineages are legitimate — especially when certification itself is often inaccessible.

“We need to focus on the intention and skill development rather than strict adherence to traditional forms.”

IV. Cultural Appropriation vs. Cultural Appreciation

There’s a big difference between honoring a tradition and stealing from it.

“Discussions about appropriation and appreciation need more depth than what’s typically presented.”

Cultural appropriation happens when sacred symbols, language, or practices are used out of context for aesthetic or commercial gain. Think: Sanskrit tattoos, Ganesha tank tops, or chanting mantras without understanding them.

“We need a more nuanced consideration of the historical and cultural context of yoga, particularly concerning Hindu nationalism and the Indian caste system.”

On the flip side, genuine cultural appreciation involves learning, listening, crediting, and not centering ourselves in someone else’s tradition.

“Some efforts feel like they lack genuine engagement with social justice issues and present simplified perspectives on complex topics.”

V. Open-Source Teaching as a Decolonial Practice

One way to decentralize power in yoga is through open-source teaching — sharing knowledge freely and collaboratively, not hoarding it for profit or prestige.

“I work on decolonization through open-source teaching, though this might upset some people.”

This approach invites more people to participate and learn, regardless of background or financial means.

“Understanding the underlying principles allows us to apply them in ways that work for individuals, regardless of experience or background.”

It also centers community over charisma.

“We need authentic practice in yoga that centers community and sustainable economics.”

VI. Making Yoga Truly Accessible

Real accessibility isn’t just about offering beginner classes. It’s about dismantling barriers — physical, financial, cultural, and psychological.

“Kino MacGregor’s work is making Ashtanga yoga more accessible, though there’s still room for deeper engagement.”

This means making classes financially available, offering trauma-informed options, and adapting practice for diverse bodies.

“My online videos are bringing in more local clients, increasing accessibility to yoga practice.”

Accessibility also means creating safety, not just flexibility.

“Looking inward can be uncomfortable due to societal and cultural influences, so we need to create safe spaces for this work.”

VII. Balancing Tradition and Evolution

Decolonizing yoga doesn’t mean throwing tradition away. It means asking: What’s worth keeping? What needs updating?

“I’m not ready to give up on Ashtanga yoga, but I recognize its problematic aspects.”

Lineages evolve — they always have. Even sun salutations vary regionally and have been shaped by historical influences (including colonial ones).

“Regional differences in sun salutations throughout India show how practices naturally evolve over time, even being influenced by Portuguese colonization.”

True practice isn’t about dogma — it’s about what supports healing and awakening in the present moment.

“We need to focus on what works for the individual while understanding the underlying principles.”

VIII. Practical Steps Toward Decolonization

So where do we start? With ourselves.

“We need to recognize our own lens and biases when approaching these practices.”

This means learning about yoga’s cultural history, reflecting on our own positionality, and being willing to get uncomfortable.

“This work involves some conflict, but it’s necessary for growth.”

It also means changing how we teach and operate — from pricing and promotion to how we engage with students and other teachers.

“We should question economic models that exclude local teachers or make yoga inaccessible.”

Conclusion: A Lifelong Practice of Liberation

“Decolonization and removal of patriarchal influence is challenging work, but it’s essential if we want yoga to fulfill its true purpose of liberation.”

Decolonizing yoga is not a destination — it’s a practice. One that requires humility, openness, and a willingness to grow. It means moving away from control and toward connection. Away from performance and toward purpose. And most of all, it means keeping yoga’s promise of liberation at the center — for everyone, not just the privileged few.