A glint of determination shines in her eyes. The iconic photo from the Library of Congress, captured in Detroit in 1957, unveils Rosa Parks, the revered civil rights champion, immersed in the art of yoga. Nestled in a bow pose, known as dhanurasana, she gracefully pulls her feet towards her head, gazing resolutely towards the lens. This pose symbolizes fearlessness and elegance, with arms extending back to clasp the ankles, lifting the chest and thighs towards the sky, opening up to the universe. It is a testament that Parks, born in 1913 and passing at 92, embodied the essence of a true yogi.
Brenna Greer, a history professor at Wellesley College delving into Parks’ life, affirms that her yoga practice harmonized with her persona. “Taking care of herself was key to her vigor,” Greer observed. The sparkle in Parks’ eyes in the photo juxtaposes the stark reality of her courageous stand just two years prior. In December 1955, at 42, Parks was apprehended in Montgomery, Alabama, for defying racial segregation on a city bus by refusing to yield her seat to a white rider. Subsequently, a city-wide boycott of the Montgomery bus system ensued, marking a pivotal moment in the Civil Rights Movement.
The unwavering stance for civil rights mirrored the tenets of yoga that merge body and mind, such as satya, the practice of truthfulness fostering integrity in thoughts, words, and actions, elucidated Stuart Sarbacker, a comparative religion and Indian philosophy scholar at Oregon State University. Sarbacker elaborated, “Yoga hones the mind-body connection, empowering individuals to wield effective agency in the world through discipline.”
Parks’ resolute demeanor stemmed from her deep-rooted commitment, not weariness. “I was tired of giving in,” Parks famously asserted, dispelling notions of physical frailty as the reason behind her bus protest. Prior to her seminal act, Parks actively engaged with the NAACP in Montgomery, ascending to the role of secretary, while also participating in desegregation workshops that advocated nonviolent resistance.
Greer emphasized that Parks was no accidental activist, illustrating her later collaboration with the Black Panther Party and the Black Power movement in the 1960s. Greer reflected, “Her unwavering convictions embody a formidable strength, challenging our limited understanding of a figure whose legacy could serve as a beacon of wisdom.”
Yoga, a resurgent discipline in Parks’ era, had already woven its fabric into the cultural tapestry of the United States, tracing its roots back to ancient India. Swami Vivekananda, the Hindu luminary credited with introducing yoga to the Western world during the 1893 World’s Parliament of Religions in Chicago, espoused a universal vision of spiritual practice.
Yoga, described as “India’s gift to the world” by Sarbacker, gained popularity in the early 20th century, particularly among women. British social activist Annie Besant compiled her lectures on yoga into a book titled “An Introduction to Yoga” in 1907. The physical aspects of yoga became prominent between the 1920s and 1950s, with a focus on health and beauty for women, according to Sarbacker.
During this period, Rosa Parks likely encountered yoga. Raised in Tuskegee, Alabama, Parks emphasized the importance of health and outdoor activities, instilled by her mother. Parks, known for her civil rights activism, incorporated daily stretching and exercise routines learned from her mother. Historian Stephanie Evans noted that Parks’ introduction to exercise came from her mother, who was a teacher in Alabama.
As an adult, Parks witnessed the rise of yoga among celebrities, thanks in part to teacher Indra Devi’s influence in Hollywood. By the late 1950s, Black Hollywood stars like Eartha Kitt and Herb Jeffries were practicing yoga. Parks not only practiced yoga but also taught it, particularly after moving to Detroit in 1957. Her family members recalled how she attended yoga classes with them and developed her own practice.
In 1964, Parks became a deaconess in the African Methodist Episcopal Church, aligning with the Civil Rights Movement’s activism and Mahatma Gandhi’s concept of satyagraha. This philosophy of “seizing on to the truth” influenced both Parks and Rev. Martin Luther King Jr., key figures in the Civil Rights Movement who trained their bodies and minds for effective social change.
Throughout her life and activism, Parks maintained a deep connection to yoga. She passed away in 2005 in Detroit, remembered for her mindful and purposeful approach to life.
In her public presentation about peace work, Evans highlighted the enduring influence of yoga in the establishment of the Rosa and Raymond Parks Institute (for Self-Development) in Detroit in 1987. She noted that the institute’s core programs, created by Mrs. Parks and her close associate Elaine Steele, encompassed education on civil rights history, advocacy training, and the development of essential life skills. The five-week course for young participants integrated physical activity, including exposure to yoga, karate, and various other activities. Notably, the curriculum also incorporated teachings on self-care, community well-being, and stress management, particularly tailored to address the needs of the Black community. Evans emphasized that Parks’ embodiment of mind-body wellness not only promoted individual self-care but also underscored the significance of communal support.
Addressing the heightened stress levels prevalent in American society, Evans underscored the necessity of systemic solutions in conjunction with personal healing efforts. She stressed that individual perseverance alone is insufficient to dismantle deeply entrenched systems of oppression. Effecting true change demands a collective endeavor to dismantle and restructure the very foundations of these systems. Practices like yoga, according to Evans, empower individuals and communities, providing them with the focus and energy necessary to collaborate and bring about essential transformations.
While admiring Parks’ commitment to self-care and personal well-being through yoga practice, Greer expressed concerns about the potential misinterpretation of self-care messages, fearing that they might inadvertently downplay the importance of external contributions to an individual’s welfare. She cautioned against the notion that self-care should absolve others from their responsibility to care for one another, particularly underscoring its significance in the context of mental and physical health for Black women. Greer emphasized the radical nature of Black women taking charge of their own well-being, highlighting the societal neglect they often face in this regard. She emphasized the importance of not only prioritizing self-care individually but also asserting the right to expect and receive care from others without exception.
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