Tag Archives: body positivity

‘Oops, We Did It Again!’ Yoga Journal Is What Co-optation Looks Like

I recently published a blog post on Yoga Dork, one of the top yoga blogs. It was such an honor, especially because I got to write about something I am extremely passionate about, diverse representation in the yoga world. Specifically, the post is about how the yoga industry co-opts and appropriates body positive discourse in ways that continue to be problematic and supportive of unequal, oppressive systems. What follows is an excerpt from the entire piece. To read it in full, please visit this link to the post on Yoga Dork!


Is it possible for companies like Yoga Journal to be body positive when they are built on a for-profit, corporate model that has a legal obligation to sell the practice? Especially when they often sell yoga as an elite luxury good available only to a few?…

Yoga Journal and Continuing Co-optation of Body Positivity

Yoga Journal’s co-optation and appropriation of body positivity has continued this month as they revisit attempts to address claims of their lack of diverse representation and of size shaming. However, perhaps unexpectedly, their latest approach to solve these problems continues to be problematic. In a similar vein to other prominent yoga companies like CodyApp they have been promoting larger, curvy yogis like Jessamyn Stanley (who is also a person of color, and a teacher through CodyApp along with Dana Falsetti, another Instagram curvy yoga sensation).

I commend the magazine and companies like CodyApp for their efforts to increase diverse representation, and I love that yogis like Jessamyn and Dana are making representation in yoga more diverse. We need to acknowledge how great it is that some individuals like Jessamyn and Dana are finally being represented. If you haven’t yet, check out the amazing work they are doing, and send them some love for trying to make some change in a world that actively tries to resist changing.

But how exactly are these diverse yogis represented? Why these yogis? And how much representation are we really talking about? The problem is that the industry rarely engages in broader structural changes to address concerns and tends to tokenize members of marginalized groups for the industry’s own uses.


For those who don’t know, tokenism is the practice of making only a perfunctory or symbolic effort to do a particular thing, especially when one recruits a small number of people from underrepresented groups in order to give the appearance of sexual or racial equality within a workforce. In essence, Yoga Journal gains legitimacy and acclaim for their efforts to represent greater diversity even while their organizational practices continue to be unequal and their portrayal of the practice inaccessible. In other words, the industry profits from maintaining the same systems that generate inequity in yoga, but because they tokenize a small number of specific diverse contributors, the company gains ethical legitimacy even while nothing substantive really changes. All talk, no walk.

I believe (I hope) attempts like this are driven by a genuine desire of those involved in these companies to do better in terms of diversifying representation. However, despite the best of intentions, they still completely miss the mark in important ways in their implementation of their chosen “solutions.”

Social Distance

This is in large part because companies like Yoga Journal are socially distant from those most affected by their practices. They typically draw from an applicant pool that is demographically narrow, both in terms of reflecting a demographic of yoga practitioners in the USA that is predominantly white, middle-class, and female but also because the company’s past scandals mean yogis who are diverse are less likely to be interested in working with them in the first place. So the staff at these agencies, by the very nature of their hiring practices and their applicant pool, is similarly very homogenous and lacking diversity. We also know because of network segregation that most people associate with those who are similar to them in both background and beliefs, so perhaps it is not surprise that the experiences, stories, concerns, and bodies of white, middle-class women are overrepresented in the magazine (plus, that’s their target market, and when you want to make money, then caring about equity and diversity are chump change, right?).

Management and sociological research in labor/work has shown that a more diverse workplace leads to better creative thinking and more creative results. Not to mention diverse workplaces broaden the network of contacts available to an organization, so they can better represent diverse viewpoints (which, let’s face it, are still pretty much non-existent within companies like Yoga Journal as well as in their products, including the magazine, website, and events). Companies with more diversity also make better decisions and are less prone to group-think. Research on television has also found that shows with a more diverse writing staff often produce more diverse and more realistic content that results in above average returns. So Yoga Journal, maybe you should get on creating a more diverse workplace if you really care about more diverse representation? Or, let’s face it, if you want to improve your bottom line because the results are in and diversity sells.

Unequal Power

Characterized by an unequal power dynamic, Yoga Journal and companies like CodyApp include diversity on their terms only. And their terms are steep.

There is always an unequal power dynamic in their choice of diverse models and contributors like Jessamyn Stanley or Dana Falsetti. For example, these individuals have had to generate their own fandom and following to even be noticed by the likes of companies such as Yoga Journal or CodyApp. It wasn’t until they were Instagram stars in their own right that they were able to obtain industry opportunities with companies hoping to gain followers by latching on to something already trending. In other words, such companies capitalize on the unpaid labor of these women, and the fame that these yogis had to create all on their own, while facing obstacles of sizeism (and for someone like Jessamyn, racism) within yoga, along with more isms I’m sure, isms that are often supported by and at times generated by the very yoga companies like Yoga Journal and CodyApp that now benefit from affiliation with these Instagram stars. Irony, much? So there is unequal power in the relationship between these types of companies and these women they are hiring to help make the companies seem like they are increasing diverse representation.

Yoga Journal and companies like CodyApp also only include diversity on their own terms by focusing on maintaining a particular representation of yoga that is inaccessible and largely unattainable to the average practitioner: namely, these Instagram celebs fit the acrobatic image of the practice companies like Yoga Journal want to promote, in ways that body positive activist organizations like the YBIC are actively seeking to disrupt. Perhaps most importantly, they prefer non-political teachers who don’t rock the boat. If a teacher is political, if only at times (cue: Jessamyn Stanley or even Dana Falsetti to some degree) the industry will try to minimize, downplay, or erase any political messages.

Rather than working with politically active yogis working to promote diversity in yoga, they prefer working with other celebrities like Kathryn Budig, or more recently, a small number of Instagram self-made celebrities—tokenized, young, diverse teachers such as Jessamyn Stanley who can do biomechanically complex, flashy asana or postures. When a curvy yoga body is the one doing such difficult postures it makes for the sensational, surprising, wow-factor that sells big and can inspire their readers to just try harder (and spend more) to reach physical goals. But this coverage is still generating an exclusive and ableist understanding of the practice of yoga as predominantly just complex asana. It presents the yoga body as one that must do complex postures, even if it is larger. So even while it increases diversity in representation in some ways, it symbolically erases the diversity of the yogic experience for practitioners by focusing only on a few celebrity teachers in ways that perpetuate unrealistic, asana-focused understandings of the practice and the yoga body.

For example, the first of a series of recent posts on Yoga Journal’s website featuring Jessamyn Stanley is all about “Tight Hips? You Need Jessamyn Stanley’s Hanumanasana Prep.” It claims, “Monkey Pose can be accessible to everyone” (an argument that, by the way, could be potentially dangerous as it has been questioned by recent research on biomechanics) and “features North Carolina-based teacher, body-positive advocate, and Instagram star Jessamyn Stanley breaking down the pose to help out tight hips.” The post then cycles through a series of asanas with an image of Jessamyn in each pose, including warrior II, reverse warrior II, triangle, one-legged down dog, two versions of crescent lunge, half splits, and full splits. None of the images feature demonstrate with props (although the text provides an “option” for blocks). Is it truly accessible to everyone?

Appropriation of Body Positivity

The other two articles featuring Jessamyn Stanley, including a version of one slated to come out in the November issue of the magazine, blatantly appropriate from the YBIC. One, announcing an excerpt from Jessamyn’s new book Every Body Yoga utilizes the phrase, “yoga is for all” claiming “That’s the message yoga teacher and body-positive advocate Jessamyn Stanley spreads to her students and 233K Instagram followers.” The problem? It’s the message self-proclaimed fat and black YBIC board member Dianne Bondy has been using for years as part of her #yogaforall movement that centers of generating more inclusivity in the practice for all practitioners, “regardless of their shape, size, ethnicity, or level of ability.” It’s the name of an online Yoga For All Training Dianne Bondy and her partner Amber Karnes (both body positive activists) run for teachers on how to make yoga classes more accessible for everyone. And it’s a phrase used to describe inclusive classes in Bondy’s online website Yogasteya.com, “dedicated to celebrating students of all shapes, sizes and ethnicities” whose “motto is ‘No Yogi Left Behind.’” However, Yoga Journal, of course, mentions none of this.


The final Yoga Journal article, “How Jessamyn Stanley is Erasing Yoga Stereotypes” claims “This North Carolina–based teacher and Instagram star is changing the perception of what a yogi looks like.” They fail to mention that this language is co-opted directly from an ongoing campaign by the YBIC to change representation in the practice by disrupting #whatayogilookslike. The magazine fails to even mention the campaign, despite the fact that since Yoga Journal’s largely staged Practice of Leadership panels, the only time they have featured the coalition publicly was over a year ago when they ran one online article featuring several images that YBIC produced and provided for them as part of the activist group’s #whatayogilookslike campaign and media series (along with a number of other magazines, so it’s not like Yoga Journal was going out on a limb with their coverage). So despite largely ignoring the YBIC and avoiding engaging in dialogue with activists since that token inclusion, the magazine has appropriated a number of their slogans and campaigns without giving them credit or even acknowledging the organization and their work.

According to the YBIC, the #whatayogilookslike campaign was originally created by the YBIC to showcase the faces and stories of people not usually represented in the pages of major yoga publications or covers (like Yoga Journal) and included a participatory social media campaign that actively sought to disrupt the dominant, stereotypical imagery of the yoga industry to provide real, diverse yogis to share the diversity of their practices. The YBIC also created a media series initially intended to be utilized as “a full cover image with a group if diverse yogis representing all the facets of human diversity that exist, the kind that pulls out to reveal a double cover… I envisioned something powerful and bold that not only represented diversity but also strayed away from the ‘yogalebrity’ covers in which you have one featured ‘star.’ I think it’s crucial that we celebrate our communities, not idolize individuals (as if these individuals have not been bolstered by their communities). Furthermore, it was a vision that sought to move beyond tokenizing one person. Like, hey, ‘here’s a person of color.’ Check. Or, hey, ‘here’s a curvy yogi.’ Check.” (Emphasis added, see Klein’s interview here). But as Klein reports:

“The initial cover idea has never happened. The idea was pitched to 3 major yoga publications, including Yoga Journal. Every single one of them turned it down. Frankly, I was shocked Yoga Journal didn’t jump on the opportunity since they were at the beginning of re-branding and the pitch followed the panel discussion by a month wherein Yoga Journal said they were committed to making big changes. Instead, their rebrand was rolled out with their “body issue” and Kathryn Budig on the cover.

Dianne Bondy and I approached them again earlier this year. Maybe the idea was ahead of its time, I thought. I figured that after last summer’s cover of Runner’s Magazine featuring Erica Schenk and the rapid rise of the body positivity movement, they’d be ready to feature some size diversity. But, not only that, I assumed they’d be prepared to go the distance by not only featuring a larger-bodied yogi but yogis that represent the full range of human diversity with the group cover photo idea I’d pitched 18 months earlier.

Their reply was a flat-out ‘no’ with a note about how they’d be happy to cover the movement in the pages of their magazine, something that was never addressed again when I replied with a “sure, how would you like to cover it?” Dianne and I never heard from them again.”

The appropriation of the YBIC and body positivity by Yoga Journal is especially ironic given that in a personal facebook post Jessamyn Stanley acknowledged the influence the YBIC and Dianne Bondy had on her own practice, in essence demonstrating Melanie Klein’s observation that even ‘yogalebrities’ are bolstered by their communities. Stanley even drew attention to the fact Yoga Journal ignored both Diane and the YBIC in their article:

“So I’m in the November issue of Yoga Journal and I feel really weird about it. Don’t get me wrong, my inner yoga nerd is a few steps beyond excited. But sometimes I feel like I receive credit where credit ISN’T necessarily due. For instance, the YJ article is headlined with something to the effect of “Jessamyn is changing what a yogi looks like.” But that theme, ‘#whatayogilookslike’? It’s actually a whole media campaign by the Yoga and Body Image Coalition, not me. If I’m being honest, I don’t think I ever really set out to challenge any stereotypes- I just wanted to document my asana practice and become part of a larger community of yoga practitioners outside of my tiny home yoga bubble. In fact, I never would’ve taken a single asana photo had I not been inspired by pictures of Big Gal Yoga& Dianne Bondy Yoga on Tumblr. It’s not that I’m not thrilled to be recognized by our industry’s standard, but I think there are other people in our yoga community who need to be acknowledged for smashing stereotypes, maybe even more than yours truly. I just think the community of body pos yoga is way more robust than just a fat hermit with an exhibitionist streak who turned her instagram into a yoga confessional.”

This incident reflects the ways Yoga Journal includes diversity only on their own terms in that how the content is included always reflects their constraints on the type of content they are most interested in curating: extreme asana, and no politics since it doesn’t sell and is controversial. They decide the format they want: short inspirational fluff articles often written by their own staff, rather than giving a platform for diverse teachers or educators. Recall how their most recent articles are about Jessamyn Stanley, not written by her (which would have given Jessamyn a platform and helped amplify the voices of underrepresented yogis, a route that would have been a better choice if they truly cared about increasing diversity and diverse representation). Yoga Journal also uses the framing they want, even if this means appropriating body positivity and continuing to tokenize marginalized yogis. On their own terms, indeed.

In appropriating the discourse and messages of the body positivity movement, but without engaging in any larger structural changes in their organizational practices or composition, companies like Yoga Journal present a distinctly watered down version of body positivity that depoliticizes and decontextualizes the media and industry critique inherent in the movement. Yoga Journal focuses only on an individualized form of body acceptance in ways that continue to send mixed representations about the importance of diversity.

No Real Changes?

For example, each of the three articles featuring Jessamyn Stanley advertises Stanley’s upcoming “love-your-body workshop” at YJ LIVE Florida. But her inclusion in Yoga Journal’s conference has not made an ounce of difference in the actual marketing practices Yoga Journal uses to draw in (their predominantly homogeneous) audiences. All of their ads for YJ LIVE Florida feature thin, white, female models (all blonde, stereotypically enough).



While Jessamyn Stanley may be included in the November 2016 issue of Yoga Journal, she’s definitely not included on the cover, which features teacher Liz Arch who largely fits the stereotypical yoga body and practice and has, perhaps no surprise, been featured in SELF and on the covers of numerous magazines previously. Jessamyn is the “teacher spotlight,” yet the table of contents doesn’t even display her image, which is featured all of once in the entire issue on the single page story they wrote about her.

In their TOC, rather than feature Jessamyn the magazine instead opted to include photos of a close up on a (white) woman’s hands and stomach, a picture of a bowl of food (for their “Eat Well” section), and a picture of (ironically, a brown) dog on a yoga mat for the section Jessamyn’s feature is included in. The picture of the dog is in connection with a one-page feature titled “In Focus” about “animals sharing their favorite yoga poses” and is mostly just images of different critters on yoga mats (which apparently is more important to YJ that spotlighting a diverse teacher promoting body positivity). So in their table of contents Yoga Journal prioritized sharing images from a one-page article on animals “doing yoga” over an image of Jessamyn Stanley breaking yoga stereotypes in all her controversial, fat black femme glory. But I guess, dogs over diversity?


Ultimately, Yoga Journal includes images of diversity that are still largely inaccessible, focusing on complex asana rather than more accessible postures or a more diverse understanding of the practice. They still overrepresent the stereotypical body, including more diverse bodies as inspirational, but not regularly featured, content. They often tokenize a small number of diverse teachers, perpetuating a yoga celebrity model rather than actively, radically challenging homogeneity within the practice and industry. Instead of truly listening to the concerns of body positive activists or providing activists and marginalized yogis space to tell their own stories, or to build community, or to educate on important (political?) issues, they portray a highly controlled and distinctly apolitical retelling of body positivity that co-opts the movement for the benefit of the company, on the company’s own terms.

So where do we go from here?

How do we create and contribute to a body positivity movement that promotes radical change, without allowing the movement to be co-opted and appropriated by “big yoga business?” How do we do so in ways that still work with companies to bring about structural-level changes that promote broader diversity and accessibility in the industry and practice?

I’m not sure of the answers, but perhaps the first step is to engage in the practice of allyship. We need to truly listen to the concerns of those diverse voices involved in generating creative solutions to these problems, especially those traditionally marginalized in the practice or industry as well as those social justice, body-positive activists who have been engaging in this type of work for many years. And Yoga Journal and other companies, stop dominating the conversation and co-opting the movement, please.

Want to read the entire post, including the historical background on Yoga Journal’s past scandals and failures to engage with body positivity? Check it out here and also support Yoga Dork, one of the best blogs on yoga out there.




Social Media / Social Justice: Yoga, Weed, and #BlackLivesMatter

What Yoga, Weed, and #BlackLivesMatter Can Teach Us About Creating Change

I imagine some people are going to be scratching their heads at the combination in this title. I get it; on the surface yoga, weed legalization, and the #blacklivesmatter movement don’t seem to have much in common. But bear with me, because I’m here to talk to you today about how, with the use of social media, individuals and groups can influence our culture to drive social change. And while this may not seem immediately relevant to yoga, if we use our yogic discernment to improve ourselves it’s equally important to think about how we can utilize our yogic discernment to take a long and hard look at our practice in order to make it (and our world) more inclusive, equitable, and welcoming to all. In other words, we should not just use our practice to better ourselves (which is great, but perhaps a reflection of ego?) but should also use the practice of yoga to better the lives of others and our society as a whole. But how can we do this? Read on, my friends, as I begin to discuss one aspect of my dissertation work on the intersection of digital technology, social movements, and cultural and organizational change.

Media Influence

One of the most hotly debated topics in social science is the question: how much influence does culture have on our lives? We know media has an effect, because there are some hilarious studies like this one looking at the influence of movies on our choices of pets. They found “the effect of movies featuring dogs on the popularity of dog breeds can last up to ten years.” For example, when Lassie came out in 1943 there was a 40% increase in collie registrations during the following two years. Similarly, a great deal of research on gender has indicated that ideas we have of “femininity” have been strongly influenced by cultural factors as well as various industries like the cosmetic industry (for those who are curious, I highly recommend the books The Feminine Mystique and The Beauty Myth). For example, pink actually used to be a boys color, but when clothing manufacturers in the early 20th century were trying to figure out ways to sell more products they decided to push different colors for different genders, creating the idea that blue was for boys and pink was for girls. This caused parents to buy two different sets of clothing for differently gendered children, rather than just dressing their children in the same clothing (typically white dresses until they were entering school). Cha-ching! Instantly doubled profits, all from promoting the idea that pink and blue are meant for different genders. And this idea has stuck with Americans and become so ingrained in our culture it’s now almost impossible to find any kid-product that isn’t color-coded to indicate gender affiliation.

Further research has shown that gendered toys (another brilliantly fiendish invention of the toy industry to maximize profits) often push girls into caring careers that pay less. Because girls are often encouraged to play with toys focusing on beauty, caring for others, and non-leadership roles they are given implicit messages throughout their young lives that they are not capable or do not belong in male dominated fields more focused on building, science, or leadership positions. Girls get to be nurses, boys get to be doctors; girls get to be stewardesses, boys get to be pilots. This is also clearly seen in Halloween costumes that differ by gender, where boys get to be super heroes and girls just get to be princesses. The popular documentary Miss Representation outlines these disparities as they play out over our lifetimes: “Women make up 51% of the population and only 17% of Congress. When they’re seven years old, an equal number of boys and girls want to be President of the United States, but by the time they’re fifteen, the number of girls who say they would like to be President drops off dramatically compared to the boys. Women are only 3% of Fortune 500 CEOs, 37% of lower-level and middle managers, and 26% of vice presidents and other senior managers. Men occupy 80-95% of the top decision-making positions in American politics, business, the military, religion, media, culture, and entertainment.” So culture clearly does matter, and clearly does affect our decisions in small ways that add up to big changes in our lives over time.

Given this reality, then, the question becomes: is it possible for individuals to change culture? How can we fight back against larger systems using the limited agency that we have? In the past, the ability of individual people to affect broader cultural change was severely limited because everyday people, even when mobilized into social movements, rarely had access to the media and culture industries or forces of production. Before the age of the internet, they weren’t able to write their own news stories or produce their own content in ways that reached a large audience. However, all of this is changing with the advent of social media. Social media has democratized media (to a degree), giving individual people never-before-seen power to not only mobilize and connect with others who are like-minded but also engage in cultural production of their own. With a wide platform and the ability to create our own content, it is suddenly possible for individuals or groups to have a much greater impact on the broader culture of society. This means that we are able to influence the larger social structures, particularly our cultural ones, much easier and with much more impact than ever before. And this, my friends, brings us back to yoga. Because the yoga world is undergoing exactly this type of change right now, as I write this blog. Within yoga, we are beginning to see a social media movement, body positivity, being tied to the heart of the practice. This movement is trying to take back cultural control in order to promote a more equitable and just practice and society. While the body positivity movement has it’s origins in the feminist movement of the 1960s, it’s only recently gained ground and prominence and this is in large part due to activists’ uses of social media. These same tactics (whether or not they are intentional to begin with) have been seen in what I will call other social media movements, such as the weed legalization movement and the black lives matter movement.


The body positivity movement in yoga is aimed at changing stereotypical ideas of who is a yogi and what qualifies as yoga. The movement draws attention to the ways mainstream media, including the yoga industry, has overrepresented an “ideal yogi body” as one that is thin, white, able, female, cisgender, heterosexual, and affluent. I’d also add that this same industry has largely represented only one narrow idea of what yoga is, predicated on advanced physical postures, or asanas, that are often used to sell either products or services. Body positivity activists argue these images have contributed to issues of inequality, access, and exclusion within yoga (and broader society) since they often deny the experience of non-stereotypical yogis and make it much more difficult for these types of yogis to make a living in the industry. Similarly, they point out that such unrealistic images contribute to the formation of negative body image, body hate, and self-doubt that many women and men experience in our society at large, and the experience of body-isms like racism, sexism, sizeism, and so on. This movement, while still in the beginning stages of development, has been gaining ground and received increasing industry attention from corporations like Yoga Journal and the controversial Lululemon.


What I will call the legalize weed movement has been brewing for some time, and gaining slow ground through initiatives like state’s legalization of medical marijuana. However, in the last several years the movement has taken off, gaining monumental support. PEW Research has indicated that support for marijuana legalization is “rapidly outpacing opposition” to the point that most experts agree the trend is “that cannabis, as an industry, is headed toward commoditization, regulation and standardization.” For the first time in the history of polling about marijuana attitudes, more people favor legalization in America than those who oppose.


And of course, there is the black lives matter movement sweeping the nation. Utilizing the hashtag #blacklivesmatter, the movement has drawn attention to systemic racism and continued discrimination in America today. Obviously, with the numerous cases of police brutality the focus has been on discriminatory police practices and inequality in the criminal justice system. However, the movement is ultimately about America’s history of racial inequality and the intersection of race with other forms of oppression. It draws explicit attention to discriminatory media practices that create a culture where whites are valued more than blacks, hence the hashtag #blacklivesmatter that seeks to overcome this cultural bias. They hope to illuminate the role of cultural stereotypes that are the root of implicit racism plaguing our country today.

Activism, Social Media, and Social Justice: Creating Effective Cultural Change

But how have these movements been so successful, and how can those still in the growing stages utilize social media to create more effective forms of activism? I’m going to outline here some common strategies and tactics used by these movements, to widespread success:

(1) Busting Stereotypes (utilizing social media): This tactic typically takes two forms. The first is commonly used in the #yogaforall and #legalizeweed movements, and has been incredibly successful. It involves changing our ideas of stereotypical consumers (of yoga, or weed) and also changing ideas of how or why those individuals consume. For yoga, this means showing more diverse yoga bodies, practicing not just advanced asana but all types of yoga including meditation or more foundational postures done with the support of props. Utilizing instagram and selfies, numerous curvy, non-white, queer, male, or in other ways non-stereotypical yogis have gathered huge followings, a sign that the narrow representations in mainstream media are lacking and that most people have a hard time relating to the stereotypical yogi and how they may practice. Sure, such narrow representations can be aspirational, but when that’s all that is shown it’s problematic because there aren’t any adequate images of how to get there, just the end point. So body positivity has been able to successfully fill this gap, providing a more accurate and real representation of yogis and yoga via social media that has very successful in reaching out to a broader network of supporters to promote their cause.

For weed, this tactic has typically involved changing our idea of a weed consumer from “the typical pot smoker as a college-age guy inhaling a joint and gorging on pizza” to other bodies associated with positive stereotypes. They have been particularly successful in tying marijuana use to women, especially women associated with the “mother” or “grandmother” stereotypes (indeed, they have been “aggressively courting female consumers“). For example, in WA (after legalization) they filmed this viral video featuring three (white) grandma’s who smoke weed for the first time:

It’s pretty hilarious, and I think illustrates this strategy very well. Activists have also been successful in tying marijuana use to middle-class, white America (and white-collar jobs), a big shift from associations of marijuana use to the counterculture of the 1960s or poor minority races/ethnicities. The second way activists have been busting stereotypes is…

(2) Sharing powerful (and brief) facts: Movements that have been successful in using this tactic have primarily been #legalizeweed and #blacklivesmatter. This tactic typically entails utilizing short and easily digested statistics that make telling comparisons, drawing attention to inequality, inconsistencies, or myths that are widely (but falsely) believed by broader society. These statistics are often accompanied by visualizations, which lends itself well to memes and short videos that can be shared easily on social media. For example, in the case of weed PEW Research uncovered that nearly 70% of all Americans now believe that alcohol is more dangerous to a person’s health than weed, and “if marijuana became as widely available as alcohol, 63% still believe alcohol would be more harmful to society.” That’s a huge cultural shift! HUGE! And it’s largely driven by easily digestible social media content that has widely spread this fact, such that it is now common knowledge that weed is safer than alcohol (yet remains a schedule I narcotic according to the federal government). Here are some examples of these type of memes:

weed-legalization-memetumblr_m8ke3rWT3n1qf2gluo1_500 For #blacklivesmatter, this has taken two main forms. First, they do use visualizations that portray facts about racial inequality in America today. But the movement also uses more disturbing content that has been the focus of this tactic, namely real-life video evidence of racial discrimination by police, such as the video of police murdering Eric Garner that caused the adoption of the phrase “I Can’t Breathe” into the movement. These videos are horrible, powerful, disturbing testimonies of the life and death consequences of being black in America, and speak to why #blacklivesmatter.

American-Prison-System police_shooting_by_race.0 Screen Shot 2013-08-29 at 12.28.51 PM

(3) Getting Expert Support (especially in ways that break stereotypes): Getting outspoken support from industry or government officials, or high-profile celebrities, lends legitimacy to the campaign and can help bust stereotypes. For example, the weed legalization movement has gotten numerous high-ranking police officers and celebrities to come out in support of ending the war on drugs and legalizing cannabis. It’s important to note these experts are in support of not speaking for these movements, and as such are not co-opting or appropriating movement discourse, a key distinction for effective change. Getting expert support also contributes to the next point…

(4) Regular creation of new content: Being able to supply new, easily digestible content on a regular basis keeps the conversation going. This is actually a strategy taken from mainstream industry practices regarding social media that seek to utilize a free, unpaid labor pool of “fans” to create controlled firestorms by having these fans “like” and “share” content for them, and sometimes even create it themselves. But in social media movement cases, this content is not trying to sell a product but instead sell an idea. (I’d recommend the documentary Generation Like, which talks about this phenomena in big business and personal branding.)

(5) Utilizing multiple media types: While this one is probably obvious, the regular creation of new content should utilize multiple media forms to engage audiences in multiple ways, allowing for a wider audience appeal. Common forms utilized on social media are memes, visualizations, videos, podcasts, blogs, news articles, or interviews. Ultimately, the most successful movements have been able to bring the social media support to the real world through concentrated advocacy or activism efforts that move beyond the internet into actual policy reform.

(6) Encouraging community involvement: Finally, movements that are most successful use a familiar industry tactic of encouraging community involvement. By having supporters share content on their social media pages, this creates a web-like network where the use of hashtags or shared posts by friends puts pressure on others to change their views. When it comes to cultural change this tactic can be more effective than we may realize, since most of this peer pressure happens at an unconscious level. In fact, many social psychological experiments have shown that we underestimate the degree of influence our peers have on us (as the famous Asch experiments show). A recent study by none other than Facebook has shown that we conform even within social media worlds. Looking at whether people were more likely to change their profiles to rainbow colors in support of marriage equality, they found people tend to change their profile pictures in response to their friends’ picture changes. In fact, “users were more likely to adopt the equal-sign icon if they saw multiple friends doing so. The more friends they saw, up to a point, the more likely they were to change. That social influence was more of a factor, in fact, than even religion, politics or age.” So if we want to change people’s minds, we need to apply concerted social pressure by engaging an online community that is able to create a new normal, new cultural norms.

While there is more that can be said here, I’ll leave it at this for now. Go forth and engage in cultural change my fellow yogis! We can utilize our networks, including online networks, to create more effective social justice work. We can do together what we cannot do alone.

Love, light, and… yoga ❤