SPIRITUAL BOYFRIENDS II
Physical Capital; Self-discipline and social control
Social power
As Foucault argues in his theory of Biopower (1) , power is not something external to man, it is inherent in one's very existence, in our bodies, which we mold and regulate through self- disciplinary practices and under systems of institutional power (political, religious, economic, social, cultural) to feel integrated as individuals in society. Power is inherent in social relationships, embedded in a network of practices, institutions and technologies, which operate in all the “micro-levels” of daily life.
The accumulation of status or recognition through asana body practice (yoga poses) often enables certain hierarchies, power and authority within the group. It could be said that there is a kind of physical capital , which gives social value to the body and its forms. This type of physical capital (2) has different codes and symbols depending on the discipline that is practiced, for example in a physical/artistic discipline such as classical ballet, the external rotation of the legs is highly valued, however in yoga or even in certain contemporary dance techniques, the opposite is the case, the internal rotation has a higher value. Thus each technique constructs its own games of power and norms which often justify their authenticity in front of the other techniques by relating the technique to an alleged benefit to the health or beauty of the practitioner. In the case of yoga, the he acquisition of control and perfection of technique throug body postures, grows proportionally with the capital of spiritual consciousness and health. Other examples of physical capital in yoga would be extreme postures that only some gifted or highly dedicated practitioners can access; padmasana or lotus position, Sirsasana (inverted balance), Urdhva Danurasana (the bridge). So more extreme is the position, or bigger strength it requires, higher capital.
In the West, the practice of postural yoga and its image through different means has had an impact on the current construction of the image of masculinity, femininity, beauty, health, power and desire. With the accumulation of spiritual/physical symbolic capital, the term “healthy body” also increases. If spiritual progress is so closely linked to body image, then it is easy to consolidate a l gitimization of certain normative ideals. This fact is of great interest to companies that seek to capitalize this standardization of bodies.
Pylipa, Jen (1998) Power and Bodily Practice: Applying the Work of Foucault to an Anthropology of the Body. Arizona Anthropologist #13: pp. 21-36, ©1998 Association of Student Anthropologists, Department of Anthropology, University of Arizona, Tucson.
Diken, B. Bagge .C (2008) Yoga in the Modern World (Routledge Hindu Studies Series) (p.42). Taylor and Francis. Kindle Edition.