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Journal articles on the topic 'Yosa'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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1

Yokota, Toshiko. "Created Images of Author Yosa Buson." International Journal of the Humanities: Annual Review 7, no. 6 (2009): 131–40. http://dx.doi.org/10.18848/1447-9508/cgp/v07i06/42690.

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2

Fine, Steven. "When Yosa Meshita Took the Temple Menorah." Near Eastern Archaeology 82, no. 3 (September 1, 2019): 148–55. http://dx.doi.org/10.1086/704686.

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3

Roger K. Thomas. "Haikai Poet Yosa Buson and the Bashō Revival (review)." Monumenta Nipponica 63, no. 1 (2008): 193–95. http://dx.doi.org/10.1353/mni.0.0009.

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4

Edward Kamens. "Haikai Poet Yosa Buson and the Bashō Revival (review)." Journal of Japanese Studies 34, no. 2 (2008): 437–41. http://dx.doi.org/10.1353/jjs.0.0030.

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5

Reyes Gil, Sebastián. "Tiempos lésbicos y revueltos en la novela El Tarambana de Yosa Vidal." Literatura y Lingüística, no. 37 (August 8, 2018): 61. http://dx.doi.org/10.29344/0717621x.37.1371.

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La novela El Tarambana (2011) de la chilena Yosa Vidal se destaca por proponer nuevas estrategias narrativas que combinadas, crean una serie de innovaciones literarias vinculando novela, identidad sexual y memoria política. La obra narra las peripecias de Graciel (una chica pícara que se viste y actúa como hombre), enmarcadas principalmente durante el período de la dictadura militar de Pinochet en Chile (1973-1989). Este artículo indaga sobre las relaciones entre lesbianismo y memoria de la violencia política en Chile, y explora cómo se articulan estos elementos en parodias, juegos de máscaras y simulacros discursivos en nuevas formas narrativas.
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Scott, Jennifer M., and Makoto Ueda. "The Path of Flowering Thorn: The Life and Poetry of Yosa Buson." Pacific Affairs 72, no. 3 (1999): 441. http://dx.doi.org/10.2307/2672251.

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7

Marceau, Lawrence E., and Makoto Ueda. "The Path of Flowering Thorn: The Life and Poetry of Yosa Buson." Harvard Journal of Asiatic Studies 61, no. 2 (December 2001): 482. http://dx.doi.org/10.2307/3558580.

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8

Shin, Kwanghee. "Study on Buddhist Paintings of Yosa, Monk’s Dormitory in the Late Joseon Dynasty." Dongak Art History 28 (December 31, 2020): 57–82. http://dx.doi.org/10.17300/dah.2020.28.3.

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9

Kim, Hwal-ran. "Comparative Analysis of Korean Translations of Haiku -Focusing on the works of Yosa Buson and Kobayashi Issa-." Journal of Humanities 40 (September 30, 2019): 65–90. http://dx.doi.org/10.35559/tjoh.40.3.

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10

Pah, Trivosa, and Rini Darmastuti. "ANALISIS SEMIOTIKA JOHN FISKE DALAM TAYANGAN LENTERA INDONESIA EPISODE MEMBINA POTENSI PARA PENERUS BANGSA DI KEPULAUAN SULA." Communicare : Journal of Communication Studies 6, no. 1 (August 6, 2019): 1. http://dx.doi.org/10.37535/101006120191.

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Lentera Indonesia is one of the documentary programs by television station NET TV. This program displayed the story from the people who struggled to bring positive thinking and impact to the community. This program has a lot of signs and meanings. This article will be explained about Lentera Indonesia’s program edition “Building the potential of the nation’s next generation in Sula Island, North Maluku Province” which aired on May 6th, 2018 and is located in the village of Lekokadai, Sula Island, Nort Maluku Province. This article conducted to find out the meaning of this episode. This article used a critical paradigm which is approached by John Fiske’s semiotic method, consist of reality level, representation level, and ideology level. Seen from every story that has been built from section 1 to 3, this program has been shown: 1. The struggles of a young girl named Yosa who have been fighting for education in remote areas in Indonesia, with a personality that is simple, creative, has a characteristic of leadership, and easy to blend with the people surrounding himself. 2. People besides the main character who inspires, struggles, and willingness the others in limited facilities and electricity.3. Shown the potential of this place which has been named by city of music in Indonesia. Keywods: John Fiske; semiotic; Lentera Indonesia; Sula Island. ABSTRAK Lentera Indonesia, merupakan salah satu program bergenre documenteryang dimiliki oleh stasiun televisi swasta NET.TV. Program ini menampilkan kisah perjuangan anak bangsa yang membawa dampak positif bagi masyarakat, yang sarat akan tanda-tanda dan pemaknaan. Tulisan ini akan membahas tayangan Lentera Indonesia episode “Membina Potensi Para Penerus Bangsa di Kepulauan Sula, Maluku Utara”yang tayang pada 6 Mei 2018 dan berlokasi di desaLekokadai, Kepulauan Sula, Provinsi Maluku Utara. Tujuannya adalah untuk mengetahui makna dari episode ini. Tulisan ini didasarkan pada paradigma kritis dengan mendekatan semiotika John Fikse. Kode-kode sosial yang dikemukan oleh John Fiske terbagi menjadi 3 tahapan yaitu level realitas, level representatif dan level ideologi. Dilihat dari setiap cerita yang dibangun dari segmen 1 sampai 3, tayangan ini ingin menunjukkan 1. Perjuangan seorang anak muda yang bernama Yosa dalam memperjuangkan pendidikan di daerah pelosok yang ada di Indonesia, dengan kepribadian yang sederhana, kreatif, tegas, memiliki sifat pemimpin, dan mudah berbaur dengan lingkungan sekitar. 2. Pelajaran hidup yang menginspirasi, semangat perjuangan, kebaikan hati dan kerelaan memberi yang datang dari tokoh-tokoh lain selain tokoh utama, dalam keterbatasan fasilitas serta listrik 3. Potensi anak daerah Maluku yang dijuluki sebagai city of music in Indonesia. Kata Kunci: Semiotika, John Fiske, Lentera Indonesia, Kepulauan Sula
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11

Arntzen, Sonja. "Reading Japanese Haikai Poetry: A Study in the Polyphony of Yosa Buson's Linked Poems. By Herbert Jansson . pp. viii, 262. Leiden, Brill, 2016." Journal of the Royal Asiatic Society of Great Britain & Ireland 27, no. 2 (January 19, 2017): 336–39. http://dx.doi.org/10.1017/s135618631600064x.

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12

Belo, Yosia. "BUAH ROH DALAM GALATIA 5:22-23 DAN PENERAPANNYA BAGI PENDIDIKAN AGAMA KRISTEN." JURNAL LUXNOS 6, no. 2 (June 21, 2020): 89–95. http://dx.doi.org/10.47304/yosia.

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13

Parvulesco-Oya, Marguerite-Marie. "La peinture de lettrés : un exemple de ré-écriture de la poésie chinoise L'album de peintures Dix fois pratique et dix fois propice de Ike no Taiga et Yosa Buson." Ebisu 25, no. 1 (2000): 11–39. http://dx.doi.org/10.3406/ebisu.2000.1079.

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14

Ali, Matius. "FILSAFAT YOGA Ashtānga-yoga Menurut Yoga-Sūtras Pātañjali." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (October 11, 2010): 177–208. http://dx.doi.org/10.36383/diskursus.v9i2.214.

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Abstract: What is Yoga? How is Self-realization achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Self-realization through the Eight Limbs of Pātañjali’s Yoga (Ashtānga-yoga). This system is commonly known as Rāja-yoga (Royal yoga). This Eight Steps is the way to attain self-transcendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Ashtānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana). Keywords: Rāja-yoga (Royal yoga), Hatha-yoga (Hard yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (Yoga of Knowledge), Ashtānga-yoga (Eight limbs of Yoga), Citta-vritti-nirodha (Restraint of modification of the mind), Purusha (Spirit), Prakriti (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).
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15

Jain, Andrea. "Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga." Approaching Religion 2, no. 2 (December 5, 2012): 3–17. http://dx.doi.org/10.30664/ar.67499.

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In October 1989, long-time yoga student, John Friend (b. 1959) travelled to India to study with yoga masters. First, he went to Pune for a one-month intensive postural yoga programme at the Ramamani Iyengar Memor­ial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar (b. 1918). Postural yoga(De Michelis 2005, Singleton 2010) refers to modern biomechanical systems of yoga which are based on sequences of asana or postures that are, through pranayama or ‘breathing exercises’, synchronized with the breath. Following Friend’s training in Iyengar Yoga, he travelled to Ganeshpuri, India where he met Chidvilasananda (b. 1954), the current guru of Siddha Yoga, at the Gurudev Siddha Peeth ashram. Siddha Yoga is a modern soteriological yoga system based on ideas and practices primarily derived from tantra. The encounter profoundly transformed Friend, and Chidvilasananda initiated him into Siddha Yoga (Williamson forthcoming).
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Bhate, NiranjanaH. "Integral Yoga - A new yoga." Yoga Mimamsa 46, no. 1 (2014): 37. http://dx.doi.org/10.4103/0044-0507.140635.

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Radha, Swami Sivananda. "Yoga Psychology and Yoga Therapy." International Journal of Yoga Therapy 7, no. 1 (January 1, 1997): 6–14. http://dx.doi.org/10.17761/ijyt.7.1.a218410w0v8140u2.

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Every man and woman is a bridge between two worlds, the material and the mental. The body is the material tangible side, subject to its own laws; the mind, which uses the body as a tool of expression (frequently violating the physical laws), has its own realm of time and space where it roams about, often undirected or misdirected. The body is material – the bones, muscles,blood, and everything that makes up the cells. The brain, too, is material. The mind, however, is immaterial and intangible; we can only become aware of it through its manifestation in thought and other functions.
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18

Naragatti, Siddappa. "Yoga and Health." Journal of Advanced Research in Ayurveda, Yoga, Unani, Sidhha & Homeopathy 05, no. 01 (July 2, 2018): 11–14. http://dx.doi.org/10.24321/2394.6547.201804.

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19

Demir Güneş, Cevriye. "Levinas’ın “Azizlik Etiği”nde Heidegger’i Bağışlama Olanağı." Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 7, no. 1 (2020): 1–19. http://dx.doi.org/10.5840/kilikya2020711.

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Avrupa’da Nazi Almanyası ve II. Dünya savaşı sonrasında “Alman Suçluluğu” kavramı temelinde tartışılan bağışlama sorunu, Levinas tarafından Mişna’da geçtiği şekliyle ele alınır. Yoma Risalesi, “İnsanın Tanrı’ya karşı kabahatleri Kefaret Günü’yle bağışlanır; insanın başkasına karşı kabahatleri Kefaret günüyle bağışlanmaz, meğerki öncelikle o kişinin gönlünü almamış olsun...” (Yoma Risalesi, 85a-85b) der. Makalede Levinas’ın bağışlama fikri ve Heidegger ile olan ilişkisi Mişna’da dile getirildiği ve Levinas’ın “azizlik etiği”nde konumlandığı şekilde irdelenmektedir. İnsanın Tanrı’ya ve Başkası’na karşı işlediği suç ve bağışlama koşullarını içeren makalede, Levinas’ın Dört Talmud Okuması adlı eserinde bağışlama sorununu Heidegger’i anarak tartışmış olmasının anlamı ve bu tartışmanın Heidegger’i bağışlama olanağı taşıyıp taşımadığının sorgulanması ele alınmaktadır. Levinas bağışlama fikrini, bağışlamayı olanaklı kılan “mağdurun iyi niyeti” ve “suçlunun tam bilinçliliği” koşullarını açığa vuran Talmud hikâyelerinden yola çıkarak ortaya koyar. Bağışlamanın diyalektiğine işaret eden hikâyelerden ikincisi, Nazi dehşetinin açığa çıkardığı “nafile acı”yı anımsatacak bir şekilde Heidegger anılarak ortaya konur. Hikâyede hocası Rabi Hanina’ya karşı suç işleyen ve hocasından on üç yıl boyunca Kefaret Günü’nde bağışlanma dileyen öğrenci Rabi’nin “bağışlanmasının çok zor olduğu” yorumu Levinas tarafından Nazi zulmüyle ilişkisi bağlamında Heidegger’e uyarlanır: “Çoğu Alman’ı bağışlayabiliriz, ama bağışlamanın zor olacağı Almanlar da vardır. Heidegger’i bağışlamak zordur. Hanina hakkaniyet ve insaniyet sahibi Rabi’yi aynı zamanda son derece parlak birisi olduğu için bağışlayamadıysa Heidegger’i bağışlamak daha da zordur”. Levinas’ın Heidegger’i diğer Almanlardan ayrıcalıklı görerek öğrenci Rabi’nin durumuyla benzerliği içinde ele alması ve Nazi Politikasıyla/dehşetiyle ilişkisi içerisinde bağışlanmasının olanağı ve olanaksızlığı üzerine düşünmesi, özellikle bunu bir azizlik ilişkisi çerçevesinde tartışmaya açması, Heidegger’e atfettiği değerin ve onunla hesaplaşmasının büyüklüğünü gösterir. Makalede Başkası’nın hatalarını da üstlenen sonsuz sorumlulukla şekillenmiş, varlığın ötesindeki iyi’yi açığa çıkaran Levinas’ın “azizlik etiği”nin Heidegger’i bağışlama olanağı taşıdığı ileri sürülmektedir
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Yoshida, Marla. "PronPack. Mark Hancock, Chester." Journal of Second Language Pronunciation 4, no. 1 (May 31, 2018): 163–67. http://dx.doi.org/10.1075/jslp.00009.yos.

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Khalsa, Hari Kaur. "Yoga." Fertility and Sterility 80 (October 2003): 46–51. http://dx.doi.org/10.1016/s0015-0282(03)01138-5.

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Garfinkel, Marian, and H. Ralph Schumacher. "YOGA." Rheumatic Disease Clinics of North America 26, no. 1 (February 2000): 125–32. http://dx.doi.org/10.1016/s0889-857x(05)70126-5.

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Weiss, David. "YOGA." ACM SIGSOFT Software Engineering Notes 40, no. 4 (July 28, 2015): 5. http://dx.doi.org/10.1145/2788630.2788635.

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Shutt, RC. "Yoga." Physiotherapy 74, no. 8 (August 1988): 382. http://dx.doi.org/10.1016/s0031-9406(10)63290-7.

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Soulsby, Carolyn. "Yoga." Physiotherapy 74, no. 9 (September 1988): 442. http://dx.doi.org/10.1016/s0031-9406(10)63339-1.

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Hollenbery, Susan. "Yoga." Physiotherapy 88, no. 10 (October 2002): 637. http://dx.doi.org/10.1016/s0031-9406(05)60520-2.

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Kauffman, Heather. "Yoga." Perceptual and Motor Skills 122, no. 1 (February 2016): 193–99. http://dx.doi.org/10.1177/0031512516628987.

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Cohen, Beth Ellen. "Yoga." Menopause 15, no. 5 (September 2008): 827–29. http://dx.doi.org/10.1097/gme.0b013e31817e5cf0.

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Gaiswinkler, Lisza. "Yoga." Spiritual Care 6, no. 3 (June 30, 2017): 351–52. http://dx.doi.org/10.1515/spircare-2016-0164.

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&NA;. "YODA." Back Letter 28, no. 8 (August 2013): 85–94. http://dx.doi.org/10.1097/01.back.0000433513.37538.06.

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Kabat-Zinn, Jon. "Yoga." Mindfulness 8, no. 2 (February 28, 2017): 517–19. http://dx.doi.org/10.1007/s12671-017-0695-0.

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R, Venkatesan, and Ilavarasu Judu. "Patanjali Yoga Sutra and Thirumoolar Thirumandiram a comparative study." International Research Journal of Tamil 3, no. 4 (September 4, 2021): 32–43. http://dx.doi.org/10.34256/irjt2145.

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India is the symbol of spirituality. Yoga is the method of attaining spiritual awareness. Yoga is spreading all over the world in this twentieth century. The ‘Yoga Sutra’ divised by the sage Patanjali who is known as the father of yoga, is seen by most people as the source of the art of yoga. When comparing the Patanjali Yoga Sutra with the Thirumoolar Thirumandiram, both the texts explain Astanga Yoga, Astama Siddhis, Four Padas, Pranava Samadhi and Mukthi. The Yoga Sutra speaks of ten types of samadhi states. Thirumandiram elaborates on thirty types of states of consciousness. Apart from Astanga Yoga, special techniques like Pariyanga Yoga, Chandra Yoga and Kayasiddhi Upayam are also mentioned in the Thirumandiram. Yoga Sutra is a book of 196 songs. Thirumandiram is a very comprehensive book with 3000 songs.
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Sutarya, I. Gede. "Modal Budaya Guru Yoga Lokal Menghadapi Persaingan Global dalam Pariwisata Yoga di Bali." Jurnal Kajian Bali (Journal of Bali Studies) 10, no. 1 (April 12, 2020): 119. http://dx.doi.org/10.24843/jkb.2020.v10.i01.p06.

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Pariwisata yoga di Bali telah berjalan dari tahun 1980-an hingga saat ini, awalnya diciptakan oleh para guru yoga di luar negeri. Namun, pada tahun 2000-an, guru yoga lokal Bali mulai muncul dan ikut bersaing dengan guru yoga luar negeri. Artikel ini mengkaji kemampuan guru yoga lokal dalam bersaing melawan guru yoga asing dalam bisnis pariwisata yoga. Analisis difokuskan pada modal budaya yang dimiliki oleh guru yoga lokal Bali dan peran modal budaya dalam persaingan bisnis pariwisata yoga. Data dikumpulkan dengan studi literatur, observasi non-partisipatif, wawancara mendalam, dan survei. Data itu dianalisis dengan teori habitus dan teori perencanaan produk. Artikel ini menyimpulkan bahwa modal budaya unik yang dimiliki oleh guru yoga Bali adalah bekal bagi mereka untuk menghadapi persaingan dalam bisnis pariwisata yoga yang akhirnya menjadi cara bagi mereka untuk melestarikan modal budaya itu.Kata Kunci: pariwisata yoga, modal budaya, keunikan yoga Bali
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Cramer, Holger. "Yoga Therapy in the German Healthcare System." International Journal of Yoga Therapy 28, no. 1 (May 9, 2018): 133–35. http://dx.doi.org/10.17761/2018-00006.

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Abstract An estimated 15.7 million Germans are currently practicing yoga or are at least interested in starting to practice, and they often perceive yoga as a therapeutic approach. From a healthcare system perspective, the situation is less clear. Here, yoga is only recognized as a recreational or preventive activity. When yoga teachers fulfill specific qualifications, their preventive yoga classes are covered by the statutory health insurances. Only those with additional qualifications in medicine or psychotherapy, however, can independently use and promote “yoga therapy.” The general perception of yoga in Germany as a preventive practice is reflected in the professional organization of yoga providers. Most providers are considered to be yoga teachers rather than yoga therapists and are organized mainly in yoga teacher associations. Despite the uncertain legal framework, yoga is now considered in a number of medical guidelines; in a number of hospitals, yoga is part of multimodal inpatient treatment programs and is delivered by physical therapists or members of other health professions. An increasing number of yoga therapy clinical trials are conducted in Germany, and efforts are underway to establish yoga therapy as an accepted adjunct treatment approach for selected medical conditions within the German healthcare system.
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Criswell, Eleanor, Amy Wheeler, and Mary Partlow Lauttamus. "Yoga Therapy Research, Individualized Yoga Therapy and Call It Yoga Therapy." International Journal of Yoga Therapy 24, no. 1 (January 1, 2014): 23–29. http://dx.doi.org/10.17761/ijyt.24.1.a472jr148535634j.

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Sutarya, I. Gede. "Keunikan Bali dalam Pariwisata Yoga." PARIWISATA BUDAYA: JURNAL ILMIAH AGAMA DAN BUDAYA 4, no. 1 (April 8, 2019): 46. http://dx.doi.org/10.25078/pba.v4i1.778.

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<p>Pariwisata yoga berkembang di Bali, selain di tempat kelahirannya yoga di India. Pencarian wisman terhadap yoga ke Bali mulai sejak tahun 1970-an dengan membawa guru yoga sendiri. Pada tahun 1980-an, guru-guru yoga lokal mulai terserap menjadi guru yoga untuk wisman. Pencarian wisman terhadap yoga ke Bali menimbulkan masalah penelitian tentang potensi, keunikan dan pengembangan produk yoga. Pertanyaan penelitian ini dibahas dengan teori motivasi, teori produk planning dan teori kepuasan. Data dikumpulkan dengan wawancara mendalam dan kuesioner. Data yang dikumpulkan ini dianalisis secara kualitatif. Hasil penelitian menunjukkan bahwa Bali memiliki potensi yoga yang berkembang pada keunikannya yang berbasis budaya dan etnik Bali. Kepuasan wisman terhadap produk yoga di Bali tertinggi terletak pada budaya dan etnik. Karena itu, pengembangan produk yoga di Bali harus berbasis kepada budaya dan etnik Bali sehingga bisa menjadi daya tarik wisman ke Bali. Daya tarik yang berupa keunikan budaya dan etnik ini menjadi pembeda daripada pariwisata yoga di Bali, dengan pariwisata yoga di tempat-tempat lainnya di dunia.</p><p>Kata Kunci: Pariwisata Yoga, Keunikan, Pengembangan Produk</p>
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Hemamalini, Kadek. "Kontestasi Figural dalam Industri Budaya Yoga." JURNAL YOGA DAN KESEHATAN 1, no. 1 (July 7, 2020): 48. http://dx.doi.org/10.25078/jyk.v1i1.1543.

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Yoga became a popular culture can not be separated from the influence of cultural industries that then bring a new face in yoga practice. Yoga is known today is yoga asanas which besides beneficial to health is also full of entertainment nuance as an implication of postmodern society lifestyle and also the implications of the role of media in society. So it is said yoga practice is now a propan yoga practice, away from sacred values like the teachings that should be in yoga itself. This phenomenon raises the awareness of certain groups of people to show and restore the true teachings of yoga through yoga-yoga mass done in the areas of the shrine by taking time yoga as it should. So no doubt this condition raises social stratification that appears in the community in a form of contestation of yoga practices.<br /><br />
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LePage, Joseph. "An Integrative Approach to Yoga Therapy." International Journal of Yoga Therapy 4, no. 1 (January 1, 1993): 43–45. http://dx.doi.org/10.17761/ijyt.4.1.88054q40p3w49747.

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The traditional elements of yoga are the basis of this approach to Yoga Therapy: yoga postures (Asana), breathing (Pranayama), deep relaxation (Yoga Nidra) and yoga psychology (Yoga Sutras of Patanjali) Yoga Therapy facilitates health and healing at the level of the body, balance at the level of the mind and emotions, and awakens us to the spiritual dimension of living.
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Mason, Heather, Nicole Schnackenberg, and Robin Monro. "Yoga and Healthcare in the United Kingdom." International Journal of Yoga Therapy 27, no. 1 (November 1, 2017): 121–26. http://dx.doi.org/10.17761/1531-2054-27.1.121.

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Abstract The emergence of yoga therapy in the United Kingdom began about 45 years ago with the emergence of yoga therapy organizations that offered both treatment and training. The integration of yoga into the National Health Service (NHS) is gradually happening Because: (a) yoga research supports its efficacy as a cost-effective, preventive and complementary treatment for a host of non-communicable diseases; and (b) the escalating economic burden of long-term conditions is overwhelming the NHS. The NHS is actively developing ‘sustainability and transformation plans’ that include yoga. Chief among these is ‘social prescribing,’ which empowers patients with complex health needs through activities groups. These activities reduce sedentary habits and social isolation, while helping patients to be more self-reliant. The NHS has allocated £450 million in funding to implement a variety of programs for its own staff, in which staff yoga classes were expressly mentioned. The yoga community is mobilizing forces and applying for funding to pilot relevant NHS staff yoga courses that can support the service in achieving its vision. Research shows that integrating yoga therapy for the treatment of low back pain (LBP) into the NHS would result in significant cost savings as compared with usual care. The National Institute for Health and Care Excellence (NICE) Guidelines on LBP and sciatica include yoga as one of the recommended treatments for these conditions. Three groups of yoga teachers, using different yoga practices, have gained traction with the NHS for the application of yoga therapy to LBP. Many regional hospitals in England have yoga classes. The NHS Choices website, which conveys information to the public regarding treatment options, has a page dedicated to the health benefits of yoga. Several institutions offer comprehensive training programs in yoga therapy and yoga therapy is recognized as an official profession. The Yoga in Healthcare Alliance has been established to help integrate yoga therapy into the NHS. This consists of parliamentarians, leaders in the NHS, yoga researchers, health professionals, and representatives from leading yoga organizations.
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Delaney, Kelley, and Kristine Anthis. "Is Women's Participation in Different Types of Yoga Classes Associated with Different Levels of Body Awareness Satisfaction?" International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 62–71. http://dx.doi.org/10.17761/ijyt.20.1.t44l6656h22735g6.

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This study examined the relationship between women's participation in different types of Yoga classes and different facets of body image. Ninety-two women at five different sites of Yoga instruction completed assessments of Yoga experience, internalization of Yoga principles, body satisfaction, body awareness, body consciousness, and eating attitudes. Yoga experience was coded according to months/years of practice, self-rated expertise, and how much the classes attended emphasized the "mind" aspects of Yoga (e.g., meditation, breathing, mindfulness, and chanting) as well as the "body" aspects (postures, fitness). Participants in Yoga classes that included more emphasis on the mind showed significantly greater levels of internalizing the teachings of Yoga, as well as greater body awareness and satisfaction. Greater experience with Yoga was associated with lower objectified body consciousness. Greater internalization of Yoga principles was associated with greater body satisfaction and sense of control of the body. Greater self-rated expertise in Yoga was associated with greater body awareness and fewer body shape concerns. None of the Yoga measures was significantly associated with the Eating Attitudes Test, which is designed to measure attitudes and behaviors associated with eating disorders. Although correlational, the results of this study suggest that further attention be paid to how the psychological benefits of Yoga differ across different types of Yoga classes. Future experimental research on the psychological benefits of Yoga should examine the importance of emphasizing a fully integrated mind-body practice rather than only the fitness aspects of Yoga.
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Suganthra Devi, S., and Karaline Karunagiri D. "Occupational Stress and Yoga." Community and Public Health Nursing 5, no. 1 (April 1, 2020): 61–63. http://dx.doi.org/10.21088/cphn.2455.8621.5120.10.

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Marshall, Mallory, McKenzie McClanahan, Sarah McArthur Warren, Rebecca Rogers, and Christopher Ballmann. "A Comparison of the Acute Effects of Different Forms of Yoga on Physiological and Psychological Stress: A Pilot Study." International Journal of Environmental Research and Public Health 17, no. 17 (August 21, 2020): 6090. http://dx.doi.org/10.3390/ijerph17176090.

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Yoga is a frequently recommended stress management strategy; however, the acute stress response to varying types of yoga are not fully clear. Thus, the purpose of this study was to compare the acute effects of meditative and power yoga on indices of physiological and psychological stress. In a crossover counterbalanced design, physically active females (n = 13; age = 20.8 yrs ± 0.8, height = 164.5 cm ± 6.1, body mass = 65.0 kg ± 13.8) who did not regularly participate in yoga or mindful training enrolled in this study. Participants completed two visits each, with a standardized instructional-video 30-min yoga session with either A) meditative (Hatha style) yoga or B) power (Vinyasa style) yoga. Prior to and immediately after each yoga bout, psychological stress was assessed using the State–Trait Anxiety Inventory (STAI) questionnaire, and salivary cortisol samples were obtained to measure indices of physiological stress. State anxiety scores were significantly lower following meditative yoga (p = 0.047) but were not different following power yoga (p = 0.625). Salivary cortisol levels were significantly lower following meditative yoga (p = 0.020) but not following power yoga (p = 0.242). Results indicate that acute engagement in meditative yoga decreases markers of psychological and physiological stress, while power yoga does not impart a significant stress-relieving benefit. Findings indicate that differing types of yoga may have various stress-relieving capabilities and should be considered by individuals seeking anxiolytic benefits.
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Usatine, Richard. "A New Direction for Yoga Therapy? A Physician's Perspective." International Journal of Yoga Therapy 17, no. 1 (January 1, 2007): 7–8. http://dx.doi.org/10.17761/ijyt.17.1.k0w70n81331m1311.

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The first annual SYTAR conference by IAYT was full of energy and hope for the future of Yoga therapy. Yoga therapy is now a professional discipline with a variety of standards and a blossoming research base. I will address the opportunities and pitfalls for the development of Yoga therapy from the perspective of a practicing physician who uses Yoga in his own life and prescribes Yoga for his patients. I am not a Yoga therapist, but I have been fortunate to learn much about Yoga therapy while co-writing Yoga Rx with Larry Payne.
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Park, Crystal, Kristen Riley, Elena Besedin, and V. Michelle Stewart. "Discrepancies Between Perceptions of Real and Ideal Yoga Teachers and Their Relationship to Emotional Well-Being." International Journal of Yoga Therapy 23, no. 2 (January 1, 2013): 53–57. http://dx.doi.org/10.17761/ijyt.23.2.g550755p703j64m2.

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Objectives: Although more individuals are adopting yoga into their lives, little research has examined practitioners’ expectations and experiences of their yoga instructor's behavior. Discrepancies between real and ideal behaviors of yoga instructors may lead to unsatisfactory experiences and decrease the potential impact of yoga practice. This study investigated differences between yoga practitioners' real and ideal perceptions of their yoga teacher's behavior and the relationship between discrepant beliefs and students’ symptoms of depression, anxiety, and stress. Methods: The Perceptions of Yoga Teacher Questionnaire (PYTQ), a recently developed survey of student attitudes regarding yoga teachers’ behavior, was administered in a national online survey of yoga students and teachers. Greater discrepancy between real and idea yoga teacher behavior was anticipated to be positively associated with practitioners’ symptoms of depression, anxiety, and stress.
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Kunwar, Ramesh R., and Netra P. Sharma. "A Preliminary Study of Yoga Tourism and its Prospects in Nepal." Journal of APF Command and Staff College 3, no. 1 (February 3, 2020): 1–20. http://dx.doi.org/10.3126/japfcsc.v3i1.27526.

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This article attempts to reveal the prospects of yoga tourism in Nepal. Yoga is gaining popularity worldwide due to its inherent quality to transform a person from illness to wellness. This is the reason yoga tourism is studied in academia under the umbrella term of wellness tourism. There are potentialities how Nepal can be one of the best destinations for yoga tourism. Nepal is spiritually saturated country being the birthplace of Gautama Buddha and playground of Lord Shiva, the Yogishwara. At the same time, Nepal is a Himalayan country including the highest mountain, Mt. Everest. The cultural heritage is another attraction. The simplicity of people attracts tourists who aim to learn yoga practices while visiting places for refreshment. This article has dealt about how yoga tourism is spreading, what are its theoretical and philosophical background, prospects and potentialities and so on. The major methodology applied in this article is library research, case studies and visiting actual places where yoga tourists from all over the world gather. Yoga retreat survey has revealed actual scenario of yoga tourism. Historicity of yoga philosophy is uncovered using original Classical Sanskrit Cannons. A sample survey identified yoga retreat centers in Kathmandu, the facilities available and potential aspects of tourism and income generation. The finding section documented the actual problems and prospects faced by the hosts, i.e., travel agencies, owners of yoga retreat centers, hoteliers, and yoga masters. The research has reached in conclusion: if right policies and facilities are generated, Nepal will gain a new identity as best destination for yoga tourism in the world. There are potentialities to develop internal yoga tourism as well. One can visualize Nepal being famous and prosperous from yoga tourism and Nepalese people gaining health, wealth and wellbeing by living yogic lifestyle and collecting reputation as yoga masters by guiding tourists into yoga life.
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Hansen, Patricia, and Hansa Knox. "The Gentle Loving Rehab of Yoga,with Ayurveda." International Journal of Yoga Therapy 12, no. 1 (January 1, 2002): 39–43. http://dx.doi.org/10.17761/ijyt.12.1.17771q17230906qk.

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People seek the benefits of private Yoga sessions for many reasons, including structural problems, stress,mental, emotional, and spiritual concerns, or a preference for one-on-one instruction. Others seek to deepen their Yoga experience because something has awakened during a yogâsana class. This is a natural unfoldment of the individual in the context of the classical darshana(system) of Yoga. Yoga is an ancient tradition that has been used by human beings for centuries to experience wholeness and health on every level of their being, and these individuals are seeking therapeutic assistance from Yoga, also known as yoga-cikitsâ, or Yoga therapy. The intention of this paper is to present an overview of the vast array of tools available through the traditions of Yoga and Ayurveda to support the individual therapeutic application of Yoga. Yoga-cikitsâ encompasses every level of the body-mind, and we feel that Yoga teachers and therapists need to integrate all of the available tools to best work with the whole person.
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Ayala, Sujata Ghosh, Kenneth Wallson, and Gurjeet Birdee. "Characteristics of Yoga Practice and Predictors of Practice Frequency." International Journal of Yoga Therapy 28, no. 1 (January 19, 2018): 107–11. http://dx.doi.org/10.17761/2018-00012r2.

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Abstract Yoga is a globally popular mind-body practice used for health. The objective of this study was to characterize yoga practice and factors associated with frequency of practice. Yoga practitioners were sent invitations via email to participate in an online survey. Yoga characteristics and other sociodemographics were collected. Data from 309 consenting respondents were analyzed for patterns in practice characteristics (yoga techniques, location of practice, method of instruction, teacher status, and yoga type). Associations between characteristics of practice and yoga practice frequency were computed. The following characteristics were then analyzed as predictors of practice frequency in a regression model: location of practice, method of instruction, teacher status, yoga type, and techniques. Most respondents reported use of all three yoga techniques (movements, breathing, and meditation) and practiced an average of 4.5 ± 1.9 days a week. Key characteristics such as location of practice, method of instruction, and frequency significantly differed by teacher status and by yoga type (Viniyoga practitioners vs. other yoga styles). In our regression model, being a yoga teacher, being taught a one-on-one yoga practice by someone else, and regular use of movement were positively associated with increased practice frequency. Our analyses provide insight into how yoga factors such as teacher status, method of instruction, and use of tools relate to practice frequency. Understanding the relationships between practice characteristics and practice frequency may allow for the improved implementation of yoga for health.
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Bose, Bidyut, Robin Rothenberg, Maggie Juliano, Ashley Niness, E. Feigenbaum, David Shapiro, Lisa Walford, et al. "Perspectives." International Journal of Yoga Therapy 19, no. 1 (October 1, 2009): 7–34. http://dx.doi.org/10.17761/ijyt.19.1.344h16438n2x78g6.

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Healing Ourselves and Healing Our Communities, A Case for Collaboration, "Sizing Up" Yoga, Credentialing and Reimbursement: A View from the Mat, Yoga Therapy: Informed Consent and Shared Decision Making, State of the "Union" (yuj): Yoga Therapy Standards Down Under, What Prepares a Yoga Therapist?, Yoga Therapy Is Not Yoga, Is Yoga Therapy a Therapy or a Method of Education?, What Is Your Evidence for That Claim?, Square Pegs and Round Holes: Should Evidenced-Based Medicine Apply to Ayurveda?
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Kimura, Keishin. "Yoga Therapy in Japan." International Journal of Yoga Therapy 27, no. 1 (November 1, 2017): 127–29. http://dx.doi.org/10.17761/1531-2054-27.1.127.

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Abstract This perspective piece gives an overview of the current situation of yoga therapy in Japan today. Traditional yoga in Japan suffered a serious setback in 1995 with a nerve gas terrorist attack on the Tokyo subway, which was carried out by a cult that recruited members through yoga classes. But with the increase in popularity with modern forms of yoga such as Iyengar yoga, Ashtanga yoga and hot yoga in the West, the general public in Japan today is forgetting its aversion to yoga and considers it to be something that can contribute to good health. In 2012, the Japan Yoga Therapy Society (JYTS) conducted a study on adverse events in yoga classes throughout Japan with the University of Kyushu School of Medicine, with support from the Ministry of Health, Labour and Welfare. This study indicated that more than half of people attending yoga classes have some form of chronic illness, with 42.3% receiving outpatient care. This survey was the beginning of growing interest from both the government and universities in yoga therapy. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. This perspective piece introduces some of the developments in yoga therapy research and practice in Japan.
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Schmid, Arlene A., Erin DeBaun-Sprague, Alexandra M. Gilles, Julia M. Maguire, Alexandra L. Mueller, Kristine K. Miller, Marieke Van Puymbroeck, and Nancy Schalk. "Yoga Influences Recovery During Inpatient Rehabilitation: A Pilot Study." International Journal of Yoga Therapy 25, no. 1 (January 1, 2015): 141–52. http://dx.doi.org/10.17761/1531-2054-25.1.141.

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Purpose: The purpose of this study was to add yoga therapy to inpatient rehabilitation and assess whether patients chose to engage in yoga therapy in addition to other daily therapies, to describe patients' perceptions of how yoga therapy influenced recovery, and to assess and describe patient satisfaction with the program. Methods: This was a single-arm pilot study, adding yoga therapy to ongoing inpatient rehabilitation. Yoga therapy was offered as group yoga or individual yoga twice a week. Semi-structured interview questions were completed via telephone post-discharge. Results: A total of 55 of the 77 (71%) people contacted about the study engaged in yoga therapy in the inpatient rehabilitation setting for this study and 31 (56%) of these completed the semi-structured interview questions. Qualitative data support that participants perceived that yoga therapy improved breathing, relaxation, and psychological wellbeing. Overall, participants were satisfied with the program, although they often indicated they would like increased flexibility or frequency of yoga. Almost all participants (97%) said they would recommend the yoga therapy program to others in inpatient rehabilitation. Conclusion: We were able to add yoga therapy to ongoing inpatient rehabilitation and participants perceived benefits of having the yoga therapy in their rehabilitation stay.
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