• SAFER SPACES: Reflections of a Mixed Race Yoga Teacher

    I embody both the oppressed and the oppressor. There is a great deal of messiness there and also a great deal of possibility for both healing and for leading.

    With all its challenges, our collective reemergence from a global pandemic brings with it insights, wisdom, new ways to organize & connect, and for many of us, a deeper commitment to healing. Within our communities, many are awakening to the reality that dismantling systems of oppression is not only urgent & overdue but also an integral part of yoga practice. It’s an incredible time to be a practitioner, a space holder, a healer, and a Yoga Leader®.

    As is true of every aspect of our practice, one size does not fit all when it comes to how we go about dismantling, reckoning, and building anew. Through collaboration or as solopreneurs, in small-scale local offerings and in global summits – there are many paths to practice and to lead.

    The quantity of yoga & meditation offerings led by and for those whose social identities have been historically excluded from the white-cis-het-able-thin “mainstream” is such a welcome shift. Virtual offerings have created more access to training, practice communities, and voices. We have a long way to go, but the message is spreading: equity and inclusion are real goals, real paths, and each of us has a part to play.

    As a mixed-race yoga teacher/practitioner/person, I’ve been navigating between BIPOC only spaces and what was normalized as “mainstream” spaces my whole life. While newer spaces may be intended to be safer for many, my mixed-race kin and I often step into these different-but-same environments that continue to cause harm. What follows are reflections on navigating the development of safer spaces over the past couple of years, invitations to pause and unpack internalized biases, and a promising path of leadership development to keep us moving forward toward collective liberation.


    Recently, I enrolled in a training course that centered social justice as a pillar of business for yoga teachers. The incredibly gifted instructor took ample time presenting the importance of explicitly sharing our social locations as yoga teachers:

    as people who have chosen to lead by helping others along their paths of healing and spiritual growth, we don’t want to do harm
    we want to support those who have been excluded from yoga communities by creating brave spaces through acknowledgment and vulnerability
    we want to engage and invite our communities in to dismantle systems of oppression
    as practitioners and as leaders, we keep engaging, we keep learning, we keep unlearning, and we model the practices that we teach

    YES to all of that, right?

    The instructor used an image adapted from Sylvia Duckworth’s “Wheel of Privilege and Power” to illustrate identity categories and intersectionality, naming where on the wheel they located their own privileges and disadvantages. When they landed on Race, they explained that although other categories could be fluid, their whiteness was constant. No matter how their location may shift in class, citizenship, age, gender, etc., “Race,” they said, “doesn’t change.”

    But my experience as a mixed-race person is that Race is rather fluid.

    My skin color changes pretty dramatically from season to season. When I enter a group space, I am assumed white, assumed Asian, assumed Latine, or just “ethnic” in a catch-all category of confusion that tries to combine my seasonal skin tone, eye shape, hair color, and body shape into a group that makes sense to the people around me. My Race, in the eyes of others, changes from time to time and place to place.

    I’ll invite you for a moment to pause and reflect on your own interactions with mixed-race people. Have you ever asked these questions of someone or imposed these judgments on others?

    “What are you?”

    “You’re so exotic.”

    “But, you’re not REALLY …”

    “Really? I don’t see it.”

    “Just pick one.”

    Mixed-race people hear these questions and statements All. The. Time.

    Over and over again, we are challenged to prove that we are Black-white-Brown-Asian-Native “enough,” sometimes by complete strangers, by studio owners, by students and clients, as if credentials are required to exist as we are in our own skin.* It’s harmful enough to hear these words from someone outside of our own ethnic/racial groups, but to hear it in “safer” spaces? Yes, that’s harmful, too. Erasure is harmful wherever it happens.

    *To my immigrant, non-binary, and trans kin: I see you. Your experiences of the neither/both/and/enough existence nurture similar wisdom that fuels activism from within the mixed-race community. Please keep reading.


    The rise of BIPOC only yoga/meditation/wellness spaces since 2020 is both welcome and triggering for me, and for many of my mixed-race kin.

    As yoga teachers, we know that people step into our classes carrying a lifetime of experiences that may include individual/collective/ancestral trauma, mental illness, and many other chronic conditions that we can’t see readily. Still (anecdotally), many teachers around me still consider trauma-informed yoga to be a specialization.

    There is great value in BIPOC leaders spotlighting trauma healing and rediscovering joy as core pillars of their offerings. It is right that white teachers step aside and defer to the expertise of teachers from the global majority. We must also be conscious of the burden or any implicit obligation that BIPOC teaches should curate their offerings under the banner of trauma healing at the exclusion of other specializations.

    More teachers trained in trauma healing is a good thing. More teachers from the global majority is a good thing. With the intention of bringing more truths to our collective awakenings, I’ll invite another pause for us to recognize that for mixed-race yogis, those BIPOC spaces can be just as triggering as all-white/mostly-white/formerly “mainstream” spaces.

    Why? Because we humans are hard-wired to search for safety. Our nervous systems are constantly scanning both the outer and inner environments to find cues of safety or danger. In American culture, racial solidarity is one very powerful cue of safety, so entering a space where you don’t see your racialized self reflected in the people around you can trigger anxiety, fear, and confusion. For mixed-race folks stepping into BIPOC-only spaces, this is what’s happening on the inside:

    Will they recognize me as BIPOC?
    Am I Black/Asian/Latine/Indigenous enough?
    Will they call me out?
    Will they kick me out?
    Will they let me speak?

    For mixed-race folks, stepping into BIPOC spaces can often feel like trading in one set of micro-aggressions for another. A hard truth: BIPOC leaders have some unlearning to do, too.


    I embody both the oppressed and the oppressor. There is a great deal of messiness there and also a great deal of possibility for both healing and for leading.

    The social justice centered training I mentioned above was one of the safest spaces I have stepped into in ages, and not because it was populated by mixed-race kin. It wasn’t. It was, however, led by another who knows the neither/both/and/enough experience firsthand as a trans white person, and who has the courage to center that in their work, their words, and their teaching.

    My experience (and those of the mixed-race kin I have been in dialog with), draws us toward a natural alliance between mixed-race and trans communities. People in each of these populations share the lived experiences of being categorized by appearance in ways that demand we erase the intersectional realities of how we exist in the world. I’m assumed white and given privileges or excluded based entirely on someone else’s visual perception of my skin tone. When I’m recognized as “ethnic” or “exotic” I am subject to a line of questioning that is othering, fetishizing, or a challenge to prove myself in some way. My trans kin are similarly questioned about whether they are “really” who they say they are.


    We know that uplifting the most oppressed among us, creating a world where they are safe, healthy, whole, and loved, is our work as yoga practitioners & teachers.

    We know that the mixed race and trans communities include incredible diversity, and for some, privileges.

    We know that coming together with people who might share one similar piece of our intersectional identities can be fertile ground for learning, healing, creativity, support, and expansion.

    What I’ve learned through navigating the expanding safer spaces of the past few years is that being mixed-race allows me to invite vulnerability, learning, unlearning, and reckoning in safer spaces for people with *more* privilege than me. There is work to be done, and I’m here for it.

    I’ve also learned that spaces for neither/both/and/enough people like me to be safe and whole need to be created. Binary thinking won’t get us there. Embracing the complexity of our intersectional identities to find new ways to work together, heal together, hold space for each other, might. Those of us in the in-between are out there in the world teaching and leading others toward individual and collective healing. We need spaces of refuge, too.

    With gratitude for those who have contributed to my awakenings, and in solidarity with all who lead toward our collective healing.


    NOTE:  It’s been a while since I’ve put myself out there in words, but here’s a new blog post (link in bio) that I hope will spark new conversations of connection and healing, and open new paths of leadership for many.I write from a mixed race place, and I hope it rings true for many in other both/and/enough identity groups like immigrant & trans/non-binary people. We all have so much to offer from our unique intersectional constellations of privilege and rooted wisdom.Before you dive in, I must offer an apology: conditioning goes deep, and I was not mindful of my word choice in the title: “YOGI” 🙇🏻‍♀️I am a yoga practitioner, a yoga teacher, and teacher trainer in the U.S. I’ve studied for years and am proud of the leader I have become. The title YOGI/YOGINI is one that is bestowed on someone of much more experience than I have, and the way that I have used it over the years is dismissive of that. I know better, but overlooked it in this instance. I apologize for the harm it does when I speak or act from a place that diminishes others that I would much rather uplift. I hope that South Asian teachers and practitioners who come across this blog post, especially those who are immigrants/diaspora and/or mixed race, might accept my apology and read the whole blog. There are connections to be made and I’m here for that 🙏🏼

    This post is part of a collaborative media series organized and curated by Omstars and the Yoga & Body Image Coalition intended as a deep dive into yoga & body image.

    By Jennifer Winther

    A firm believer in practice as the path of joy, Jennifer Winther (she/her/Ph.D./E-RYT-500) leads yoga & meditation retreats and teacher trainings that center individual and collective healing. Jennifer is a mixed race Japanese, French, and Norwegian, cis-gender woman – 50-something –a breast cancer survivor and parent living in what is now known as Los Angeles. Her mission as a teacher is to help you build, find refuge, and stay engaged in, a practice that feels like home.

    Connect with her through her website: https://jenniferwinther.com

    Image by 👀 Mabel Amber, who will one day from Pixabay 

  • Caste, Hindutva, and Yoga

    The reason this blog post has been written is to work towards making the practice inclusive, trauma-informed and accessible. There is no room for a practice that continues to further systems of oppression (either veiled or otherwise).

    India is the birthplace of Hinduism, Sikhism, Jainism and Buddhism. Undivided India is also the birthplace of Yoga, which draws from many ways of life, practices and eastern mysticism.

    Over the centuries, human migration has manifested as immigration, colonisation, trade, war. Those who settled in India also brought their culture, practices and religions like Christianity, Judaism, Zoroastrianism and Islam.

    No single ethnicity marks the Indian subcontinent. Instead an ethnic diversity does.

    This diversity is found in language (over 122 major languages & more than 19,500 dialects), religion (Hinduism, Islam, Sikhism, Jainism, Judaism, Christianity, Buddhism, Zoroastrianism, Bahai, Animism, Bon, Sanamahism, Meitei, Santal, KiratMundhum & various other indigenous religions) music, dance, food, architecture, literature, clothing, festivals, customs, traditions, art forms and cinema.

    The true definition of that cliché – ‘a melting pot’ – to be Indian today, is to enjoy and be proud of a dynamic culture borne out of accepting, welcoming and assimilating so many cultures, religions, ethnicities and practices over the centuries.

    We know India’s diversity comes both in broad strokes and subtle nuances. To be Indian is the sweetest of paradoxes. At heart, we acknowledge our differences and more importantly, celebrate our oneness. We are the same.

    If you grew up in India, you will remember partaking in each other’s ritual celebrations, fasting, feasting and mourning. Our communities were marked for their texture, their involvement beyond family. Thriving, codependent, warm – our neighbourhood fraternities took to the streets at every momentous occasion, immediately inclusive.

    Cultural diversity has helped us recognise and respect ‘ways of being’ that are not necessarily our own, so that as we interact with others we can build bridges of trust, respect, and empathy across cultures.

    “Atithi Devo Bhavo” – The Guest is God; this is one of the tenets of Indian culture. Irrespective of creed, culture and ethnicity, we welcome everyone into our land and accept their practices and ways of life. ‘Live and let live’ with acceptance of all – that is the beauty of India and its culture. (According to me, this is also what Hinduism is.)

    Today, sadly, this idea of India – the inclusive, secular, democratic entity – is under threat.

    To begin with, Hinduism is not the static monolith it is being made out to be. And it certainly is not what some of its so-called proponents are re-branding it as – knowingly or inadvertently – a violent, nationalistic Hinduism aka Hindutva.

    For someone new to the term, let me offer a simple parallel. Hindutva is Hindu Supremacy, like White Supremacy. And now we are beginning to witness that both ideologies are two sides of the same coin.
    Hindutva seeks to evict us from our fraternal co-existences, box and label us. We are no longer ‘Indian’. Instead we are reduced to our religious identities or worse, our castes. This racism manifests as all racism does – your religion, your caste automatically allows people to make assumptions about your intentions, your behaviour as an individual or community and of course, “justifies” the need to exclude you from a space.

    The polarisation that has followed is tangible and is evident in the bitter loss of courteous, productive, nuanced discourse. Many in India have paid an unduly high price for their desire to maintain the values of India. Some with their lives. Journalists, students, activists, dissenters, even comedians and poets, are jailed under draconian, non-bailable laws (UAPA), and many face harassment online, or at their workplaces and businesses.

    This culture that thrived on our ability to ‘agree to disagree’ can no longer agree on anything except mutual distrust. The hate, divisiveness and fissures in society have gone beyond social media to the real world. It is everywhere. It’s tearing us apart.

    People said the hate was the fringe. Today the fringe is – mainstream.

    The loss of nuance and intelligent, empathetic discourse means we ignore the fact that several realities and truths co-exist.

    You can love your country and criticise aspects of it.

    You can hold a culture/religion/community in high esteem and still call out the harm and injustices some interpretations of it may perpetrate.

    You can be oppressed and be an oppressor.

    You can be a Christian and be fully immersed in Yoga.

    There is no binary of belief systems. No one right and one wrong. We cannot lose our sense of nuance. We need room for this and this is the space, I hope you can read this in now.

    Hindutva seethes in every aspect and sphere of society – including Yoga. Let’s begin with acknowledging that caste is critical to understanding Indian society from a contemporary and historical perspective. All manifestations of the caste system, through history, have been an irredeemable, indefensible playing out of social hierarchy and oppression based on horrific notions of ritual pollution and exclusion.

    Casteism is a widespread failing of Indian society across all religions. It is not limited to one religion and it is certainly evident in the world of Yoga. Yoga has been interlinked with Brahminical oppression, upper-caste hegemony and systematic marginalisation of lower castes. For example, Hindu Dalits who attempted to learn or speak Sanskrit had their tongues cut off or ears burnt with hot oil.

    And caste is no longer an, ‘only in India’, problem. Caste impurity in various forms has even been exported to the West.

    Our yoga practice should not be, and cannot afford to be, oblivious to these discriminatory and oppressive systems that cause discrimination, oppression, injustice, and harm to others. How can we attain our goal of knowing our higher selves by ignoring or being in denial of the systemic casteism and oppression, perpetuated by the dominant culture?

    It is our duty, as those from South Asian Savarna (upper caste) backgrounds, to make the changes in our families and our communities and to also be critical of how religious fundamentalism and casteist oppression are embedded in Yoga. Yoga is meant to shine light in uncomfortable places, within and outside, of ourselves. Speaking about caste and introspecting on it, will make us uncomfortable, especially if you are privileged, but it is necessary work.

    In the same way, as damaging as the whitewashing of Yoga feels to South Asian people of colour (POC), the solution to make Yoga accessible by offering POC sessions may still promote harm. Due to so much diversity of caste, creed and culture within POC communities; chanting mantras in Sanskrit may still inflict harm on South Asians who have experienced violence and discrimination from Hindus. South Asian yogis have a unique responsibility and duty, to intersect critiques and go beyond condemning Western cultural appropriation.

    Westerners need to be mindful of the content that they are teaching, consuming and learning from. Just like one would be wary of the lens a neo-nazi, White supremacist, teaching you the Bible and Christianity, the same applies to the lens of learning & teaching texts and scriptures of Yoga. There are so many Hindu Indian yoga teachers who may be upper caste but, are true allies of lower caste and denounce Hindu supremacy, religious fundamentalism and casteism. Seek them out along with others across the world who teach with similar inclusive values.

    The reason this blog post has been written is to work towards making the practice inclusive, trauma-informed and accessible. There is no room for a practice that continues to further systems of oppression (either veiled or otherwise).

    Practitioners must be aware of the emergence of Hindutva in the yoga space via usage of white yoga teachers and spiritual Anglophone ‘Gurus’ from India in the West or on social media, as “props”, to further Hindutva and to bypass the contradictions of Hindu nationalism. There is a normalisation of the usage of Hindu supremacist language to conceal human rights violations in India. Anyone who raises social justice causes, casteism, Islamophobia, xenophobia, bigotry, hate crimes, caste-based violence, human rights violations, governance failures etc. is labelled “Hinduphobic”.

    We have to listen to the voices of marginalised sections of society who have suffered historical oppression and violent discrimination. The discourse presented by upper-caste Indians is replete with denials of caste and caste-based violence, religious intolerance, human rights violations, or hate crimes. You wouldn’t ask a white person if racism exists, and in the same vein, asking the dominant culture/caste if casteism, racism, discrimination or intolerance exists, would be an exercise in futility.

    Find the “Truth.”

    Even if you are a minority of one, the truth is still the truth. Truth stands, even if there be no public support. It is self sustained.

    Mahatma Gandhi


    Macro patterns of society are mirrored in the micro-world of modern Yoga.

    Social media has allowed hate and vitriol to flourish. Let’s find ways to limit harm and hate, including towards yoga practitioners and teachers of other faiths and castes.

    Let us not let our religions be used to further hate and violence on other human beings in thought, word, speech or action.

    Remember that not everyone is privileged, and it is our duty to step up, speak up and make our spaces inclusive. There are many socio-political-religious-gender-class-economic-caste-cultural aspects at play, with practitioners that may bring up trauma in yoga spaces.

    How can we make yoga spaces healing spaces – that are inclusive, egalitarian, accessible and trauma-informed?

    Yoga is a beautiful healing practice. It has changed so many lives for the better, including mine.

    Let us take its best practices forward, and leave inequality, dietary practices rooted in oppression, and violent discrimination in the past.
    There is a lot of work to be done by all of us. Let the healing begin.

    Every serious practitioner will want to read and research beyond. Here are a few topics to explore. Learn. Un-Learn. Re-Learn.

    • How were lower caste Hindus (Bahujan, Dalits), indigenous tribals and religious minorities (Muslims, Sikhs, Christians, Parsis) excluded from Yoga in India?
    • Which people had access to the knowledge and learning of the Vedas, of Sanskrit and of priestly duties? Who was excluded and why?
    • Was the study and practice of Yoga reserved only for a certain sliver of the population? Who was, and is allowed, to be ‘liberated’?
    • What is ritual pollution and caste impurity?
    • What is the Varna system, who are the Dalits, Bahujans and Adivasis?
    • How is Yoga being used as a political construct for fascism in India?
    • How is Hindutva creeping into yogic spaces creating exclusion and discomfort among practitioners of other faiths and marginalised communities? (We should not erase Yoga’s roots, but we need to move forward with sensitivity to be inclusive and trauma-informed.)
    • How can chanting in Sanskrit (even religious chanting, unrelated to Yoga) bring up trauma for those who have faced historical oppression, discrimination and violence because of their caste/religious identities? Especially to those who have faced riots, hate crimes, targeted violence, slurs and micro-aggressions.
    • Explore the works of Dr. B.R. Ambedkar (Annihilation of Caste), Jotibha Phule, Dalit Literature
    • Read up on the racism faced by North East Indians by mainland Indians, human rights violations across the country and internet shutdowns
    • Read up on AFSPA in Kashmir and North East India, the UAPA laws
    • Where does India stand in rankings in Press Freedom, Democracy, and Hunger Index etc.
























    By Protima Rodrigues

    Protima Rodrigues is the founder of True Bay India – India’s first homegrown Ashtanga Yoga Workshop and Retreat Organiser, bringing top International Ashtanga yoga teachers to India, since January 2019.
    Protima creates awareness as a yoga practitioner, on mental health, social justice, inclusivity, equality, diversity and believes that, yoga is for all, devoid of any barriers. She quit her corporate career as a Vice President in Private Equity after 15 years in banking & finance, to start True Bay India in end 2018.
    True Bay is a solo, POC, woman-owned small business, based in Mumbai, India. https://www.truebayindia.com/our-story

    Website: https://www.truebayindia.com

    Instagram: True Bay India

    Image by Varun Kulkarni from Pixabay 

  • My Thoughts on Hispanic Heritage Month

    We are Latine. We are Afro-Latine. We are Indigenous. We are Hispano. We are Chicanx. We are Garifuna. We are multicultural.

    To be asked to write for “Hispanic Heritage Month” has left me frozen. At first, I was frozen from the narratives I’ve lived with my entire life, “Who wants to hear what you have to say? You don’t know enough to write a blog on this subject. Here you are again— you are an imposter, step down.”

    But as I sit and turn inward asking for Guidance, there is a clear voice that says, “You have lived experiences to share. You have unpacked this, and to not share your voice is a disservice.”

    Those old narratives are not truth; they are a colonized mentality — and I no longer succumb to the belief in those messages. So here I am again, shifting from muted to empowered.

    Where to begin?

    Let’s start with the name: Hispanic Heritage Month. That term is colonial in and of itself. “Hispanic” refers to people whose cultural traditions originate from Spain and centers European whiteness.

    The term is also problematic because it’s homogenous — it only highlights people and cultures of Spanish descent. We are Latine. We are Afro-Latine. We are Indigenous. We are Hispano. We are Chicanx. We are Garifuna. We are multicultural.

    We also come from the many cultures of diverse countries in Latin America, Puerto Rico and beyond, and yes, many of us have colonizer Iberian and Spanish blood. All of us have been impacted by colonization, and have had our cultures, languages, and communities stripped and stolen: first our indigenous ways, and again when many of us have assimilated to the ways of the United States, Canada or other Western lands. This generational trauma impacts us all, and it is from this place I find my service.

    Once you start unpacking this internalized colonial mentality — rooted in white supremacy, patriarchy and capitalism — it can be so daunting, so heavy. In my experience, I was angry. I grieved for cultures and languages lost, for the pain of my ancestors. I was conflicted with my multiculturalism — wondering where I belonged, where was home.

    Yet, as I did this work, co-created community, and began to speak out, a beautiful thing happened. Others with similar-lived experiences joined in, and allies arrived. A collective formed of souls who wanted to dismantle these oppressive systems and create a better, new world. I found folx who were willing to do this work in our small corner of the world.

    We learned that perfectionism and individualism would prevent us from creating a brave space for this work. We acknowledged that authentic relationships — ones where we can be truly vulnerable — take time, and we gave ourselves this time. We prioritized presence over perfection. We learned that we had to have a shared language in which to begin this work. We co-created a community agreement and held ourselves and each other accountable. We made amends when we messed up and didn’t shy away from the discomfort when we needed to step up and repair harm. We gave ourselves grace during this hard work, as we knew we were dismantling generations of engrained colonial mentality, and this was lifelong work. We were and are committed to creating a brave space for this work to happen, for us to heal, and for our community to rise.

    A beautiful thing happened this summer. A community came together and put themselves fully into this work. We didn’t rush the process. We valued and worked within the sacred circle cast and took the time to unpack all of it: white supremacy, anti-blackness, and colonization. We did the painful work of seeing where we are complicit in white supremacy and how we are privileged in its structure. Some of us did the painful work of seeing for the first time how we have had our cultures stripped and grieved for that loss.

    We held breakout groups for BI & POC to process this, and our white colleagues held their groups. We saw the value in this and embraced it. We didn’t succumb to a common narrative that breakout groups are divisive. We knew we needed space to be with folx with shared lived experiences to process. From here, the healing can continue.

    The breakout group process allowed us to come together stronger, in our authenticity, with voices and commitment to take this work off the mat and into the world. These radically inclusive and brave spaces are needed because as we work to dismantle these oppressive systems, we can be overwhelmed by the enormity of it all. So we start with our small space, our small community, and we trust in the incremental effect of this collective healing to spread. We trust this is how change happens.

    This is the mission of Burning Spirits Yoga and Yoga Punx PDX: to serve our community, those most impacted by systemic racism, oppression and whose indigenous wellness practices have been stripped, colonized, and commodified. We are a growing organization, led by folx with lived experience of the clients we serve. We are guided by ancestral knowledge, a seeing and knowing that to heal our communities and the generational wounds, these are the spaces we must co-create. We can then rise, serve and be good ancestors.

    By Sandee Simon-Lawless

    Sandee firmly believes it is never too late to start a yoga practice. Although she came to the yoga mat at various times in her life, it didn’t resonate with her until her mid-40s, when she came to heal from emotional, spiritual, and physical pain. As she physically healed, she found unexpected gifts of love, resilience, patience and acceptance. She learned she was no longer a victim; she was a survivor. With this conviction, Sandee set upon a path of liberation for the collective.

    Sandee is the founder and Executive Director of Yoga Punx PDX, a 501(c)(3) non-profit organization committed to breaking down barriers to yoga accessibility and supporting those most impacted by oppression and systemic racism. She firmly believes that no one is free until those most marginalized are free. Yoga Punx PDX is a community that offers donation-based yoga, meditation, sound healing, and indigenous healing practices, taking classes to communities who otherwise would not have access. It also provides scholarships to QT, BI & POC, as well as folks in recovery for the Heart of Vinyasa Yoga Teacher Training.

    Sandee is the owner and director of Burning Spirits Yoga in occupied land now known as Portland, Oregon. The Portland Metro area rests on traditional village sites of the Multnomah, Wasco, Cowlitz, Kathlamet, Clackamas, Bands of Chinook, Tualatin, Kalapuya, Molalla, and many other tribes who made their homes along the Columbia River creating both permanent communities and summer encampments to harvest and use the plentiful natural resources of the area.”

    She, along with her co-teachers, guide the Mysore Ashtanga Program and the Heart of Vinyasa Yoga School, which is committed to education in Yoga philosophy and the Eight-Limbed Path. Along with her co-teachers at Burning Spirits Yoga and with Yoga Punx PDX, Sandee is committed to social justice and anti-racism and providing de-colonizing offerings from an intersectional and trauma-informed lens.

    Lastly, Sandee is a healer — a Curandera working with energy, guidance, yoga, and plant medicine to guide folks to self-healing.

    Sandee is forever grateful to the teachers and ancestors who came before and made this work possible. Without their labor, this practice would not be. She would like to thank her teachers, past and present: David Garrigues, Dianne Bondy, Tim Miller, Saraswati Jois, Khristine Jones and her life partner, Ami Lawless.

    Sandee holds an MBA- Healthcare, BA in Gerontology. Sandee is a EYRT 200, completed 100 hours of advanced Bhakti Flow, current 300-hour student with Dianne Bondy, Primary Series Teacher Trainings, apprenticed for 3 years with her teacher, David Garrigues. Sandee is a Level 1 Reiki practitioner, and has completed intensive trainings in herbalism, channeling and energy healing.

    You can follow Sandee on Instagram https://www.instagram.com/sandeelawlessyoga/

    Facebook https://www.facebook.com/sandeelawlessyoga

    Support their work at https://www.yogapunxpdx.com and https://burningspiritsyoga.com

  • In Support of POC and Marginalized Folks in the Yoga Community

    To understand why I feel strongly about providing resources to POC and marginalized populations who want to practice Yoga, I need to tell a little bit of my story.

    From a very young age, I learned that being Black was not desirable or of importance to the larger world. My mother would go to multiple stores in search of Black dolls. They were often sold out because it wasn’t as important to manufacturers and stores to carry as wide of a selection of Black dolls as it was White ones. One Christmas, in order for me to have a Black doll, She had a woman hand-make one. When I opened my gift, I cried. Why couldn’t I have the popular dolls that the White girls received instead of a knock off?

    White girls were the stars of the shows I watched and the Black girl was the sassy sidekick. One of my favorite Saturday morning shows was Saved By the Bell, a story of a group of high school kids in California. Even though the Black character, Lisa Turtle, was pretty and stylish, she rarely had a love interest. Though she definitely had episodes where she was featured, she was not centered. For a Black person to be featured, the show pretty much had to be about Black people. Shows like A Different World, the Cosby Show, and reruns of Good Times and Sanford and Son were a part of the hand full of shows that centered Black people living day to day life. Other then the sassy sidekick funny homeboy/girl who supported the White character or was killed first in horror movies, Black people on TV were largely entertainers, i.e.basketball players, singers, dancers etc, or criminals.

    When I started school, I noticed that the closer you were to White, the more attention you received from teachers. When your skin was lighter and your hair straighter, you were called beautiful. The girls with kinky hair and dark skin were told that they had “pretty faces” or the boys talked about their “nice bodies”. We were never called beautiful. By the time I saw Grace Jones, an avant-garde Black supermodel on TV, I was so confused and I didn’t understand why she was in the James Bond Series which was known for its half-naked “beautiful” White “Bond” girls. Were they making fun of her? Did James Bond really like her or was she a joke?

    One year, I was having trouble with math. The immediate assumption was that it was because I must have come from a bad home and not that I had a horrible teacher who tripped over herself to help White students but berated and yelled at the Black ones. And don’t let me get started on education. Except for Black History month or brief mentions of slavery, Black people didn’t exist. We definitely were not kings and queens from advanced societies that predate White culture. The mini-series, Roots, was the first movie I ever watched that hinted at Black people having an existence before slavery. These are just a few stories and hopefully enough to see where I am going.

    As a Black child, I was surrounded by beautiful Black people from my family, my church and my community. They were not all football players or singers and they were definitely not criminals. In my life, stunning and amazing Black people were everywhere, yet, we were erased from every other aspect of culture that extended outside of my own neighborhood. The message I received as a child was that Blackness was not important to the rest of the world. It was only important to our own community. Outside of my community, no one wanted to see color or talk about it.

    To keep everyone else comfortable, I had to become complicit in my own erasure. Because when White people were uncomfortable, bad things happened. Sassiness is cool when you play the sidekick in a cop show but might get you killed when stopped by a cop in real life. They needed to be comfortable with my hair, my dress, my walk and the way I talked or teachers would not like me, I would not get a job, or people may feel that I am a threat. If I wanted to be considered attractive, I had to downplay my African features and alter anything that could be molded into something that resembled White standards of beauty. I needed to smile all the time to get the position of sassy sidekick, which from what the media taught me, was the quickest way to a good life. A supporting roll in a White centered world was a blessing and something to strive for.

    Can you even begin to understand how hard it is to thrive in a world that is hell-bent on erasing your culture from existence? The pain of it? The daily struggle to keep living and breathing in a culture that only seems to mention your people when you can entertain them in some sort of way or a crime has been committed?

    You would think that this narrative would stop when I started practicing Yoga. Yoga is about love, liberation and oneness, right? Well, it didn’t. The same dynamic is in play. People in the Yoga world are constantly talking about how to make “people” comfortable enough to try Yoga. Have you ever stopped to think about what “people” they are referring too? I will give you a hint, it is not POC. Making a Yoga class more “comfortable”, “accessible” and less “intimidating” are often just code words for erasure. Think about it. What often gets taken out? Chanting, Sanskirt, mentions of South Asian deities and concepts. What gets added in? “Popular” music or music that is popular among mainstream Whites. If a studio does play chants, they are usually performed by White people like Krishna Das or Dave Stringer. Information is conveyed in ways that White people vibe with. Stories from the Gita are replaced with Brene Brown quotes. Om symbols are replaced with pictures of skinny White people in Lululemon.

    Even though I have done a lot of work unpacking the trauma of being raised a Black child in a society that doesn’t really value her existence, when I teach in a predominately White studio, I have to use the same survival mechanisms I use anywhere else. I thought I didn’t because this is Yoga and we are all “woke” and love each other right? Wrong. A White Yoga studio owner told me to smile. They wagged their head and used their “sassy black woman voice’ when they quoted me. I got feedback from students that they thought I didn’t like them because I wasn’t smiling at them. People didn’t understand why I didn’t like the popular Yoga clothing brands that did not fit my curvy body and insisted that I was just wearing them wrong. I made playlists I hated because they did not reflect me or my culture but that my White students loved. I would greet people on their way to class who looked at me like “why was I talking to them” who would be shocked when I walked into class and said I was teaching it. I have been in countless meetings and wrote countless blogs where I have said things that were ignored but were listened to when a White person said it. Like my childhood examples, for the sake of brevity, I am going to stop here but do know that I can keep going. If you are thinking about commenting on this article and gaslighting me, it won’t work. I know what I experienced and am still experiencing.

    When I speak on these things, people often ask, “what are you doing about it?” I think to myself, “You mean besides continuing to live on this earth, teach and practice Yoga while experiencing microaggressions and race-based trauma on a daily basis from the community I love and wish would just love me back?” Sometimes I have to laugh to keep from crying. After one of these conversations, I was like, “you know what, I will start an organization to help.” I didn’t start it to let those who perpetrate the erasure of POC off the hook. I started it as a way to be of service to those who experience what I experience. To make it a little bit easier for them to move in the Yoga world if they so desire. I started the organization to help end the idea that comfortable Yoga is White, binary, and heteronormative.

    When I started talking about wanting to start an organization that gave scholarships to marginalized groups who wanted to practice Yoga and educated people on inclusion and honoring the roots of Yoga, a White colleague in the Yoga world immediately wanted to be an ally. In the end, four women who have a passion for offering Yoga to folks and their families struggling from various traumas such as addiction and abuse, came together to form Yoga For Recovery Foundation Inc. The trauma that POC and other marginalized populations endure by systemic erasure from practices and societies that they helped create, is where I chose to put my focus.

    By Shanna Small

    Read More Insightful Articles by Shanna Small

    Shanna Small is the author of, The Ashtanga Yoga Project, a website that teaches how to live the wisdom of Yoga in modern times. Shanna began her Yoga journey in 2000 and her teaching journey in 2005. She has studied the Yoga Sutras, the Hatha Yoga Pradipika, chanting and Ashtanga at KPJAYI in India with Sharath Jois and Lakshmish. She received her Yoga Alliance registration for Vinyasa Yoga in 2005 and served 4 years as the director of Ashtanga Yoga School Charlotte. She has written for Yoga International, OmStars and Ashtanga Dispatch Magazine. Photo Credit: Wanda Koch Photography

  • The Difference Between Intent and Impact

    Why Knowing the Difference Between Intent and Impact are Important on the Yogic Path.

    An important part of the yogic principle of Ahimsa, non-violence, is understanding that intent and impact are not the same.  There is a lot of wisdom to unpack in the old Christian saying, “The road to Hell is paved with good intentions”. Even if our intentions are good, if our actions result in negative outcomes, we still have to pay the piper.  As the saying suggests, if we don’t atone for our behavior, the results will be the same as someone who had bad intentions; both are going to Hell. For you, this Hell may not be a lake of fire and brimstone, but instead a world full of pain and suffering.  If we are to call ourselves yogis, we must own up to how our actions, even when we didn’t mean anything by them, cause harm.

    There is no way to live on this earth and never harm anyone. Ahimsa is the practice of doing the least amount of harm possible; emphasis on “least”. Ahimsa is a part of the Yamas or Great Vow, that a yogi on the 8 limbed path of Patanjali or Raja yoga, takes.  When a yogi takes this vow, she cannot break it regardless of class, time, place or circumstance.  She is always asking herself, “is this the least amount of harm I can cause in this situation?” Nonviolence is the most talked about Yama in yoga because it is pretty easy to grasp and apply and it is palatable to most humans. Most of us can agree that we don’t want to be hurt.  Ahimsa, when things are going our way, is simple.   However, are we also using it when things become uncomfortable?

    The easiest way to shut down (attempt to anyway) an uncomfortable topic in the yoga world is to belabor positive intent.  The yoga world is seeing the rise of people speaking up against the commercialization and commodification of yoga, the erasure of the culture it came from, the worship of able bodies, inaccessibility, privilege, appropriation, spiritual bypassing and corruption.  If you are being accused of any of these, stop, breathe, then ask yourself, “Does my intent actually match the impact?” Understand that, as a yogi who has taken the great vow of Ahimsa, it is your duty to consider the impact your actions have on the world and to seek to do as little harm as possible. It not only means that you must change your words but you also have to change your actions. At the very least, own up to it and apologize.

    If you look back in your memory, you will probably see that you have been hurt by someone who had good intentions. Someone who had no idea how deeply their actions impacted your life but they did. Is it unreasonable that you may be guilty of the same? Can you give someone else the apology that you yourself have always wanted? Can you exemplify the changed behavior that was not exemplified for you? Can you give the kindness and understanding you craved to someone who is also seeking kindness and understanding? As a yogi, I should hope so. This may be uncomfortable but without examples, it is easy to purport innocence.  It is easy to act the saint of  the yoga world. These examples are meant to get you thinking. They are meant to empower you with higher levels of discernment that increase your capacity to apply Ahimsa and contribute to the reduction of harm.

    Anybody can do yoga

    The intent of is to present an open and welcoming environment for people who are new to Yoga. However, what happens when they actually cannot do your class? Maybe the class is moving so fast that you cannot stop and help them. The class might be so busy that you cannot spend time helping them. Do you truly know options that anyone can do and can you give the student those options as they practice? What is the possible impact to a student who cannot do the practice you just presented? They could leave feeling not only that yoga is not for them but also feel there is something wrong with them because they cannot do a class that, according to you, everyone is supposed to be able to do.

    Classes in exchange for cleaning

    The intent is to provide a means for students who cannot afford yoga, to be able to practice. What are some possible negative impacts? Instead of feeling like they are a part of the community, they feel like “the help.”  Most people have an unconscious bias towards people like waiters, handymen, or house cleaners. They are expected to be in the background.  They move around doing their work and are largely ignored. This student could easily spend their time at your studio on the fringes feeling isolated and alone.

    Not having anyone of color represented on your staff, on your list of presenters, your book or magazine.

    The intention is simply to hire good teachers and present the best information.  In this case, they all just happened to be White. What are some of the possible negative impacts? POC feel excluded, unwanted and that their expertise is subpar. Another negative impact is that you have a staff or panel of people who have an implicit bias toward the experience of being White. This results in a very skewed, and often times unrealistic and untrue view of the information presented.

    Thrust me, being White in the yoga world is a different experience from being Black or Brown in the yoga world.  You may say, “information is information”. Take a breath and really think about it. It is well known that historical information is always skewed towards the people talking about it.  Take this excerpt from History.com on the Civil War, “Northerners have also called the Civil War the War to Preserve the Union, the War of the Rebellion (War of the Southern Rebellion), and the War to Make Men Free.

    Southerners may refer to it as the War Between the States or the War of Northern Aggression. In the decades following the conflict, those who did not wish to upset adherents of either side simply called it The Late Unpleasantness. It is also known as Mr. Lincoln’s War and, less commonly, as Mr. Davis’ War.” This same thing happens with yogic information. Trust me. All good teachers can acknowledge their own implicit bias towards the information they are presenting.

    For instance, I absolutely have an implicit bias towards Ashtanga and I totally view all yogic information through the lens of Ashtanga. I absolutely know and acknowledge that I have a filter that looks for information to support my Ashtanga practice and, that If I am not careful, I will throw out or not acknowledge anything that goes against it.  If I were to put together a panel to talk about Ahimsa in the broader context of yoga, to offset my bias, I would need to invite non-Ashtangis to speak. Does this make sense?

    If you just work hard enough, you can do any yoga pose your heart desires.

    The intent is to uplift and motivate. Some negative impacts are people hurting themselves doing poses that are not meant for their bodies, people quitting yoga because, since they cannot do the poses, it is obviously not for them and a feeling of being a complete failure and worthless.

    We are all one

    This statement is dependent on the situation. The intent is to create unity and inclusiveness however the impact can be the opposite. To someone who is communicating that they don’t feel comfortable and accepted, to say, “we are all one” does not address the reason why they don’t feel comfortable or accepted. In this example, “We are all one” is spiritual bypassing at it’s finest. Dr. Robert Augustus Masters, PhD defines spiritual bypassing as, “the use of spiritual practices/beliefs to avoid dealing with painful feelings, unresolved wounds and developmental needs”.

    Saying “we are all one” when someone is hurting because they feel otherwise, shuts the discussion down and stops all positive possible solutions. For instance, if a South Asian practitioner is saying that they don’t feel represented by a panel of White people, “saying we are all one” does not change the fact the they are not represented. I can go on and on with these examples and I am sure that you have many you can add as well. Were you able to see how impact and intent are not the same? In each of the examples, could you see how more Ahimsa or less harm could be done? As a yogi, who has taken the vow of decreasing suffering in this world, do you understand how the question of impact vs Intent must be a part of your spiritual practice? I hope so.

    By Shanna Small

    Shanna Small is the mind behind, The Ashtanga Yoga Project, a website and home for information on how to use the wisdom of Ashtanga Yoga in Modern life. Shanna Small has been practicing Ashtanga Yoga and studying the Yoga Sutras since 2001. She has studied in Mysore with Sharath Jois and is the Director of AYS Charlotte, a school for traditional Ashtanga in Charlotte NC.  She has written for Yoga International and the Ashtanga Dispatch.

    Read more articles by Shanna Small
    Photo credit: Wanda Koch Photography. 

  • What does it mean to be at peace with your body

    What does body positivity really mean?

    I’m struggling with the term, “body positivity” these days. It seems as though the term has been watered down from its original roots in the fat acceptance movement, which began in the 1970’s. Nowadays, the term “body positivity” has become a hollow shadow of its former self. The focus has been redirected from genuine acceptance, back to heteronormative standards of beauty. Body positivity is now being used as trope. It is a buzzword that minimizes what it means to be at peace with who you really are. More often than not, we see the term being utilized by major clothing brands in an attempt to sell us the “one sizes fits all” guarantee. This is not acceptable – body positivity has to mean more than that.

    Body positive should mean justice and visibility for all bodies – regardless of their size, color, ability or sexual orientation. We’ve brought the term body positivity into our mainstream culture, but now the message has been co-opted. As a result, I’ve decided to move away from the term body positivity, and instead, am embracing a more introspective connection to my body. My new, more peaceful approach to connecting with my body allows me to experience the full range of my human emotions. This means that some days I feel great about my body, and other days I don’t. Some days diet culture gets a hold of me, but I remember that I have the knowledge and power to break free from those destructive thought patterns. In my new definition of body positivity, I aim to remind myself and others that, above all else: you are enough.

    The Quest for Making Peace with Your Body

    Making peace with your body may seem like an impossible task. It’s hard find peace in a world that has a vested in keeping us entrenched in feelings of dissatisfaction. Our western culture is imbued with a drive towards perfectionism. We are told that the goal is always to be better: to work harder, to be thinner. Fighting for peace in my body often leaves me feeling as though I am toeing the thin line between seeking outward validation and finding inward acceptance. How can I make peace with my body in a world that doesn’t fully appreciate the diversity of humanity? We live in a culture that is continually seeking to reinforce the status quo, making it harder for us to break free from the social constructs that hold us captive to the drive for perfectionism. The desire to lower my blood pressure has recently lead me on the quest for better cardiovascular health. As a result. I’ve found myself back in the world of fitness, with all the negative trapping of diet and fitness culture. Our body image is influenced by the people around us, and it is hard to be around people who are constantly preoccupied with how they look over their level of physical fitness.

    These are the people who are exercising as a form of punishment, in order to burn off what they ate. Or, the ones who are perpetually trying to lose those “last 10 pounds”. The scale in the locker room is a trigger that reminds me that being fat is not the desired outcome – regardless of my cardiovascular health. I’ve reached an interesting point in my journey towards making peace with my body. Three years ago, I was diagnosed with a hyperactive thyroid. Hyperthyroidism, or Graves Disease, really messed with my head. As a person dissatisfied with the shape of my body, this disease gave me everything I ever wanted: I could eat anything I wanted and still lose copious amounts of weight. Graves disease had an internal dialogue with my history of disordered eating, which always lingers beneath the surface, regardless of where I’m at in my journey towards self-love. To make matters more challenging, I’ve found that triggering an eating disorder is comfortable, if not celebrated, in a culture that uses eating disorders to push the “wellness” culture. We see things like specialized diets that exclude entire food groups, fasting and excessive exercising as normalized behaviors.

    So, how do we make peace with our bodies in a world of conflicting messages?

    I believe the limiting outside influences and creating a personal dialogue about our bodies, is the first step in making peace with our bodies and improving our body image. We need to reinforce our internal dialogue with practices that make us feel worthy. It’s a tall order. The first step is awareness. Who are your peers and how do they talk about their bodies? Studies have shown that who you hang out with impacts your life and your self-worth. What if you could create a circle of friends and peers that aren’t excessively focused their bodies? What if you created a circle of friends who just enjoyed life as it comes? “Our research suggests that social context has a meaningful impact on how we feel about our bodies in general and on a given day,” said Kathryn Miller, PhD candidate in clinical psychology at Waterloo. “Specifically, when others around us are not focused on their body it can be helpful to our own body image.” For me, this means that it’s time to break away from social norms and create my own custom path to body acceptance.

    Finding My Way

    To improve my relationship with my body, I needed to surround myself with people who weren’t hyper focused on the way their body looks. I changed my relationship with exercise from a place of counting steps to a place of enjoying nature, hanging out with friends and exploring my strength and endurance outside the gym. I began to marvel at my connection to my body, and my understand of my body’s purpose evolved. My body wasn’t something I needed to fight with, she was my co-pilot in experiencing the intricacies of my life. Above all else, my body had been my friend all along – I had just chosen to listen to all the wrong things. It is freeing not to care about what others think. My body shows up the best she can in all circumstances. Once I figured out that my body was my friend, not my foe, I could begin to deconstruct the forces that kept me feeling small and insecure.

    Cultivating a positive body image is a practice. In fact, it is a very challenging practice given the hundreds of years of social conditioning that we must first unlearn before we can begin to befriend our bodies. Being media savvy, changing your perspective on your body, and focusing on the entirety of your life experience – are essential in overcoming the idea that there is a perfect way to be in this world. Rather than framing your experience of life based on the number on the scale, start by challenging yourself to experience life by living, tasting, feeling, exploring existing mindfully in each moment. Stay strong and be brave enough to end toxic relationships that diminish your sense of self-worth. To begin repairing our relationship with our bodies, we must stop looking outwards, and venture deeper inwards.

    By Dianne Bondy

    Seek Up Interview with Dianne Bondy

    Dianne Bondy is a social justice activist, author, accessible yoga teacher, and the leader of the Yoga For All movement. Her inclusive approach to yoga empowers anyone to practice—regardless of their shape, size, ethnicity, or level of ability. Dianne is revolutionizing yoga by educating yoga instructors around the world on how to make their classes welcoming and safe for all kinds of practitioners. Dianne is the author of Yoga for Everyone (DK Publishing, Penguin Random House) and a frequent contributor to Yoga International, DoYouYoga, Yoga Girl, and Omstars. She has been featured in publications such as The Guardian, Huffington Post, Cosmopolitan, and People. Dianne’s commitment to increasing diversity in yoga has been recognized in her work with Pennington’s, Gaiam, and the Yoga & Body Image Coalition, as well as in speaking engagements at Princeton and UC Berkeley on Yoga, Race, and Diversity. Her writing is published in Yoga and Body Image Volume 1, Yoga Rising, and Yes Yoga Has Curves. Find Dianne online on IG, Facebook and Twitter or at diannebondyyoga.com and  yogaforalltraining.com.

    NOTE: This post is part of a collaborative media series organized and curated by Omstars and the Yoga & Body Image Coalition intended as a deep dive into yoga & body image.