It is an unfortunate fact that we live in an appearance-based society. The ideals, expectations, and limitations placed on women’s appearances are often as great as the racial discrimination issues in our society. In The Beauty Bias, Deborah L. Rhode’s goal is to “expose the price we pay for undue emphasis on appearance and the strategies we need to address it” (Rhode, 2). Throughout the book, she will unveil how “appearance-related practices” can place limitations on our daily lives. She will also explore legal remedies for the ongoing discrimination based on appearances that exists in our society.
According to Rhodes, “It hurts to be beautiful”, but it also “hurts not to be beautiful” (Rhodes, 2). There has been a failure to acknowledge the large economic, physical, and emotional price paid for appearance bias in this country. Appearance-related concerns have become a noteworthy issue, which deserve the response of law and public policy initiatives. The injustices those parallel appearances are: hampering discrimination, social stigma, and costs of conformity in time, expense, and physical risk. This includes extreme procedures to minor inconveniences.
There are large social consequences of physical appearance. The influence of looks starts early in life. It is no secret that starting at birth “physically appealing” children are more likely to be considered smart, likeable, and good. Unattractive children are put down and usually experience low self-confidence and poor social skills. Later in life, appearance effects job performance, income, and social status. Unattractive individuals have disadvantages when applying for a job and getting promoted. This even holds true in professions where looks play no part such as politics, law, and medicine. Shockingly, “In representative surveys, 90 percent of women consider looks important to their self image, and over half of young women reported that they would prefer to be hit by a truck than be fat; two thirds would rather be mean or stupid” (Rhode, 6). What kind of society are we living in when a woman would rather be injured or less intelligent than be fat?
In another shocking statistic, we learn that “Although almost a fifth of the United States population lacks basic health care services, inessential cosmetic procedures have increased by 400 percent over the last decade and are the fastest growing area of medical expenditures” (Rhode, 6-7). A lot of these procedures come with health and life risks. Bringing more business to the medical industry, depression and eating disorders are a result of appearance dissatisfaction and yo-yo dieting. The current beauty standards are limited to privileged women with the time and money to dedicate to their appearance.
The beauty bias adds on to already significant discriminatory problems: race, class, ethnicity, and gender. A person’s looks express their religious views, political views, cultural identity, and social class. The media sexualizes women in prominent political positions to women athletes, creating a double standard and sending a message to young women that sexiness is important to their success. What is it saying about the priorities of this country when the highest paid member Sarah Palin’s vice-presidential campaign was her make-up artist?
These are only a few themes on the importance placed on the appearance of women. I feel passionate about the points made thus far, and look forward to reading more. I was aware of the body image problem in America, and the importance placed on women’s looks and sexuality. However I was not until now aware of the extremes to which this bias is taken. From just the first chapter I feel I have gained a new perspective on appearance. Just like with human rights and decimation issues, I think that law and public policy changes can have the ability to make a difference in our society’s view and expectations on appearance.
“The Beauty Bias” by Deborah L. Rhode is a wonderfully relevant book about the injustice of appearance in life and law. It is the assigned reading for a class titled “Law, Politics, and Society” I am taking this semester. I find this topic an important one because appearance (especially for women) is a prominent social construct. It affects women on physical, social, psychological, and financial levels. In a lot of cases, the focus appearance places on women in our society distracts them from life or keeps them from accomplishing career, personal, and academic. It can lead to serious illnesses, life-threatening situations, and for some women major financial debt.
Now what does this have to do with yoga? Yoga is a practice that wakes up the true “Self” (notice the capital S). Not the superficial ever-changing self (your physical body, notice the lower case s). Yoga brings you to that deep place inside where your truth lives. With a steady practice, we find the Self that is independent of your body, weight, height, shoes, outfit, or any other superficial beautification practice (note: by “superficial” I do not mean shallow, I am referring the outside layer of your Self). We practice Yoga to strip away the superficial layers of the body and find the real us. This Self you find never changes. Regardless of how much you weigh or what color your hair is, who you are as a person will never change. That is the inner light that shines out through your cute new lulu lemon yoga outfit. Challenging asanas force us to come face to face with our fears, hopes, dreams, strengths, and weaknesses. It eventually becomes about who you are inside your heart, your intelligence, and what you contribute to society.
I am not putting down superficial beauty, high heels, or appearance enhancing products, it is quite the opposite. I will confess that I am guilty of indulging in all these practices. I love makeup, shoes, diets, pedicures, hair straightening, and the works…. but I want you all (myself included), to remember that you are BEAUTIFUL (men too!) and the way society makes you feel should not effect your everyday life. My goal is to create awareness on the social constructs of appearance in our society. I will be posting the reaction papers I write as I read assigned chapters. Your comments are welcome…..
BKS Iyengar is one of the most well-known and respected Yoga teachers in the world. At ninety-three years old, Mr. Iyengar has been practicing and teaching Yoga for more than sixty years. His method of Yoga (Iyengar Yoga) is followed by millions of yoga students, and has a legacy of Iyengar Yoga centers all over the world.
BKS Iyengar was born in 1918 during the infamous influenza epidemic. His mother had contracted the flu while pregnant, and BKS was born sickly. At age nine, his father died and left his mother in poverty to care for a large family and a sick BKS. During childhood, he suffered from malaria, typhoid, tuberculosis, appendicitis, depression, and mal nutrition (due to poverty). “My arms were thin, my legs spindly, and my stomach protruded in an ungainly manner. So frail was I, in face, that I was not expected to survive. My head used to hang down, and I had to lift it with great effort. My head was disproportionately large to the rest of my body, and my brothers and sisters often teased. I was the eleventh child of thirteen, although only ten survived” (Iyengar, 2005).
The Iyengars were a Brahmin family in a small village in Southern India called Bellur. The Brahminclass is at the top of the Indian social structure called the caste system. The caste system is a Functionalist approach to society. It provides order and gives everyone a place with duties. In the caste system there are four levels: untouchables (the lowest class), merchants, warriors, and priests (also knows as Brahmins, at the top of the social structure).Hindus believe that through preforming the duties given to them at birth in this life, they will be reborn into a higher class. The caste system functions because Hindus work towards a better life in future rebirths opposed to a better life in this lifetime. People developed learned behavior and follow the norms of their social class because that is what is expected of them and no body is interested in breaking the norms of society for fear of not being reborn into a better life. While the caste system holds order, it is the underlying cause for poverty in India.
Brahminsare high in the social structure but that doesn’t necessarily mean they are materially wealthy. They are however, rich in knowledge. Viewed as priests, born into a life of Religious duty. They are allowed to study the Vedas and preform rituals. Members of the Brahmin class value knowledge and tradition. The texts, culture, and religion of Hinduism are valued higher than material in wealth in India.
Iyengar and his family’s values are demonstrated through their ultimate devotion to the class they are born into. Iyengars are Vaishnavites, or followers of Vishnu. Vishnu is one of the three major Hindu deities; known as the preserver of the universe. They were also Vedantists, meaning they followed the Vedas (one of the six classical texts of Indian philosophy). Following the Vedas implies that the Iyengars have a ‘qualified non-difference’ personalized philosophy of Spirit. (Busia, 2011). Vedantists believe in an Ultimate Reality as the foundation for the existence of all things that lives in all things, animate and inanimate. Vedantists believe it is the duty of all beings to find moksha (final liberation) through total self-surrender and ceaseless loving meditation on the all-loving and all-powerful Supreme Being.
Not only did his social status predetermine his values, his name did too. “Iyengar”, the family name holds the meaning: “the people entrusted with the five duties”. These duties have deep and superficial meanings as well as external and internal forms (Busia, 2011). According to Kofi Busia (2011), a disciple of BKS Iyengar, The five duties entrusted to the Iyengars are: (1) thapa samskara: ritualistically embossing the right arm with the sankara (conch), and the left arm with the sudarshanachakra (discus). The conch represents space and the life that emerges from the life-giving waters. The disc represents the three powerful deities, Brahma, Vishnu and Siva. These embossments signify that Vishnu pervades all, is the origin of all, and that to Him all things will ultimately return. (2) pundra samskara: having full knowledge of the twelve places in the body in which Vishnu lives. The twelve spots are: the forehead; the right, the middle and the left sides of the neck; the chest; the right and the left arms; the right, the middle and the left sides of the lower abdomen; and the upper and the lower parts of the back. (3)nama samskara: placing the epithet ‘dasa’ at the end of your name to signify devotion to lord Vishnu. (4) mantra samskara: the regular repetition of the mantras of the three great secrets of existence. (5) yajna samskara: the dedication duty which is a promise to learn and then to undertake the proper ways of worshipping Vishnu through requiring a correct inner attitude along with suitable prayers and mediations (Busia, 2005). The five duties are an example of symbolic interaction in Indian society, creating a sense of self for the devotee.Through these duties, a feeling of belonging to a higher purpose and being part of a group.
In spite of spiritual values that identified him with a group, by the young age of sixteen, Iyengar had developed learned hopelessness. He had given into the label of a deviant in society who was always ill. Iyengar didn’t attend high school due to his constant illness, did not live a normal childhood running around with his siblings, and was always in poor mood. He had given up. When he was sent to Mysore to live with his sister and her husband, Sri Krishnamacharya, everything changed. Krishnamacharya was a well-traveled and widely respected scholar who held several degrees in Yoga and Indian Philosophy. Little did Iyengar know, this man would inspire him, help him to heal, and give him opportunities he would have otherwise never had. Iyengar describes this time as a “pivotal turning point” and “the moment destiny came to meet him” (Iyengar, 2005).
Krishnamacharya taught Iyengar yogasanas (yoga postures) to improve his health. Iyengar recalls: “Seeing the general state of my health was so poor, my brother in-law recommended a stiff regimen of yoga practice to knock me into shape and strengthen me up to face life’s trials and challenges as I approached adulthood” (2005). At first, Iyengar’s body was stiff and weak from all the sicknesses he had faced throughout his life. His body was not used to physical activity but worked hard under his strict Guru (teacher). Over time, he became a favored pupil of Krishnamacharya and was able to do advanced postures as his body became stronger and healthier. Krishnamacharya would have his students give yoga demonstrations for the court of Maharaja and visiting dignitaries. As the youngest and most limited student, Iyengar would push himself in practice to be able to preform impressive flexible postures in order to make his teacher look good. Suddenly, Iyengar’s illnesses were less, his mental health was improving, and his body was in balance. After a two-year apprenticeship with Krishnamacharya, Iyengar moved to Pune to begin teaching yoga.
“At eighteen, I was sent to Pune to spread the teaching of yoga. There I did not possess the language, nor have community, family, friends, or even self employment.” (Iyengar, 2005). All he had was his practice of yoga postures with no knowledge of yogic texts or philosophy. This is when Iyengar really learned the power of knowledge. His body became his teacher of what yoga really is. Iyengar says: “My own body was the laboratory, in which I saw the health benefits of yoga, but I could already see that yoga would have as many benefits for my head and heart as it did for my body” (Iyengar, 2005). Iyengar learned for himself that to know oneself is to know one’s body, mind, and soul (Iyengar, 2005), and that the practice of yoga will begin to reveal it all. His dedication began to show, and his reputation grew. Iyengar gained a steady teaching schedule, dedicated students, and was being invited to teach at colleges and physical education classes.
Iyengar’s main focus was helping sick people since yoga was how he had healed himself. Iyengar believes Yoga is therapy. He developed methods and practices to benefit his students with illnesses and dis-ease in the body. Iyengar’s personal practice was strict and intense and made him extremely familiar with the workings of the human body, and is how he has been able to help millions of people with various health problems and disabilities find relief through yoga. His method includes a slow and cautious approach to yoga postures. Iyengar yoga uses props such as belt straps, cork blocks, folding chairs, pillows, and ropes on walls to help the student find a comfortable way to sit in a yoga posture and receive it’s benefits. Regardless of one’s limitations, in Iyengar yoga there is a therapeutic approach that can provide healing. For this reason, BKS Iyengar is the foremost teacher of therapeutic yoga in the world. He also has written several books on all subjects of Yoga (Busia, 2005).
It is an amazing accomplishment that Iyengar is still alive teaching yoga because of the underprivileged life he was born into. Illnesses, poverty, lack of education, and his abnormal childhood were setbacks he did not let get in his way. He did not have the advantages or privileges of even his brothers and sisters, and had to overcome many obstacles to get where he is today. Yoga was his medicine. Iyengar is the perfect example of the healing powers of yoga.
BKS Iyengar inspires me because of his alternative approach to classical yoga. He looks at the body as a whole being and seeks to create balance where there is none. Iyengar states: “The yogic journey guides us from our periphery, the body, to the center of our being, the soul. The aim is to integrate the various layers so that inner divinity shines out as clear as glass” (Iyengar, 2005). His system of practicing yoga asanas has taught me how to work with all types of bodies in a yoga class so everyone can benefit from yoga. I resonate with BKS Iyengar’s belief that he as a teacher is here to light the way and map out a path for all to follow. He offers advice, methods, and philosophy to go by, but does not make any promises. He encourages hard work, dedication, and explains the beautiful gifts of yoga can be felt by anyone.
~ The second of three eclipses in barely a month ~ This lunar eclipse full moon is about coming to an understanding of what area of your life will go through a series of adjustments in the next two years. ~ Full Moons represent endings. Lunar eclipses are supercharged Full Moons. ~ The energy coming to an end is tied to the solar eclipse on July 1, which is the last in the outgoing series in Capricorn and Cancer and a sign that old business finally is wrapping up. ~ This Full Moon is a confirmation of the new path we’re on. It is a confirmation or conclusion, helping you to eliminate all other options. You've made the right choice. While every idea that comes to you may not be true, they will guide you to the higher truth.
Wind is associated with the Sanskrit wordPRANAwhich means"life force" making the element of wind"the breath of life itself".Vayu is the vedic personification of wind. Other names for Vayu are: Gandhavaha, "bearer of perfumes", Jalakantara, "whose garden is water" and Satataga, "ever-moving"
As the god of Wind, Vayu is one of the five elemental Gods.The other four include: earth (prthivi), water (jala), fire (agni), and space (akasha).
Vayu is said to be abeautiful man with purple skin who wears lavish jewelry, and rides an elaborate carriage pulled by thousands of white and purple horses. He has four arms- two of which holdwhite flags. When not riding his carriage, Vayu can be seen riding a deer.
Lord Vayu is atempestuousgod. He does not hold back fits ofrage, or repent for them. Know forlust, Vayu has many children. Some of his mostfierceare...
Hanuman: the monkey God who could move with the speed of air
Bhima: who is called the swift
Maruts: the storm God
Vayu in Yoga:
Vayu encompasses a range of human behavior. He is the ever moving ever changing life within each of. We call in his essence with deep breathing practices (pranayama), and we feel his life in the air and the wind around us.
Vayu lives in us in five different places known as the five vayus. One of our five subtle bodies (Koshas) is the Pranamaya Kosha or vital body, and is made up of energetic compartments known as the Vayus (winds). The energies of these five vayus are very subtle and exact. They can be controlled by bringing focus to specific areas of the body. Increasing the awareness of the vayus brings health, well-being, and helps to activate internal energy. Click Here For more on the Vayus
Vayu in Vedic Mytholody:
"One story tells ofVayudeciding to blow the top off of the mythical Mount Meru. He blew and blew, but the birdgodGaruda defended it. At last Garuda took a rest, andVayuin his unprovoked fury blew the mountain’s top off, where it flew through the air and landed in the water, forming the island that is today known as Sri Lanka"
"A story is told that all of the gods who granted their powers to man gathered one day, each one claiming to be more powerful than the other. To determine who was in fact the most powerful, each god would leave their post on the man. For example, the god responsible for man’s ability to hear would depart, and the man would be struck deaf. When the god returned, the man would be able to hear, and the next god would leave. One by one they each took their turn leaving, and in each case the man was ultimately unharmed. At last it came to Vayu. He departed the man, and one by one the other gods felt themselves being plucked away, as first the suffocating man began to lose his ability to reason, then to see, then to stay awake. So it was the other gods learned each of their powers ultimately came from Vayu himself, and the breath of life he provided."
"Out walking, Anjana feels the wind lift her skirt to her waist. She then feels something being placed in her womb by the wind and this leads to her birthing Hanuman.
Hanuman was born and is sometimes known as Maruti (son of the wind) or Anjaneya (son of Anjana). However he came to be, he caused Vayu to become a part of another story.
Shortly after his birth, Hanuman is said to have mistaken the sun for a piece of fruit and flown up to the sky to eat it. The god Indra was upset by this and struck Hanuman with a thunderbolt which scarred his cheek. This is how he came to be known as Hanuman, hanu being Sanskrit for cheek.
Vayu was furious and, whilst his son lay unconscious, used his power as the god of wind to draw away all the air from the universe. Indra took back the magic of the bolt and Hanuman was given godlike powers in an effort to appease Vayu."
