JURNAL KAJIAN BALI
Hlm. 01­—

Journal of Bali Studies

...

p-ISSN 2088-4443 # e-ISSN 2580-0698 Volume 15, Number 01, April 2025

Transformation of Yoga in Bali in the Era of
Global Tourism
Ningrum Ambarsari1*, A.A. Ngr. Anom Kumbara2 ,
Nanang Sutrisno3 , Yang En Siem Evelyn4
1,2,3
Universitas Udayana, Indonesia
1
Universitas Prof. Dr. Moestopo (Beragama), Indonesia
4
Hankuk University of Foreign Studies, South Korea
DOI: https://doi.org/10.24843/JKB.2025.v15.i01.p02

Abstract: The dynamic interplay of globalization and spiritual tradition creates a
cultural synthesis. This study examines the transformation of yoga practices in Bali
as driven by global consumerism. Using a qualitative approach, the research draws
on observations and interviews with studio founders in Ubud, Seminyak, and
Denpasar. The study identifies four main areas: ideology, practices, management,
and symbols. The results show a shift from spiritual practices to commercialized
wellness routines. Western-run studios emphasize commercial interests through
paid services and international branding, while local founders favor communityfocused approaches. The adaptation of Hindu spiritual symbols reflects a move
away from cultural specificity and raises concerns about the erosion of local heritage.
This research contributes to understanding how Bali’s deep-rooted rituals integrate
with modern yoga practices introduced by global tourism. It highlights resistance
to homogenization while honouring both tradition and new practices, adapting to
modern influences without losing unique original values.
Keywords: transformation of yoga; ideology; spiritual symbols; global tourism; Bali

1. Introduction
oga studios in Bali reflect a diverse spectrum of approaches to conducting
yoga practices (Sutarya, 2018; Utama, 2018). While some studios emphasize
a commercial approach, others maintain spirituality as a core program. For
instance, prominent studios such as Yoga Barn in Ubud and Olop Studio in
Seminyak have embraced more commercial aspects than spiritual ones, catering
to the booming wellness tourism industry (Aditya, 2016; Maharani, 2023; Saitya
& Suryanti, 2021). These studios often focus on modern amenities, luxurious

Y
*

Corresponding author’s email: ningrum.asari@gmail.com
Submitted: 7 January 2025; Accepted: 1 April 2025; Published: April 2025
Copyright © 2025 by the author (s). This article is published by Jurnal Kajian Bali (Journal of Bali Studies),
University of Udayana, Bali, Indonesia, under a Creative Commons Attribution 4.0 International License
(http://creativecommons.org/licenses/by/4.0/).

http://ojs.unud.ac.id/index.php/kajianbali

37

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

facilities, and market-driven strategies, leveraging digital platforms to attract
practitioners.
The development of yoga practices across different regions in Bali,
namely Ubud, Denpasar, and Seminyak, varies significantly, reflecting distinct
sociocultural and economic backgrounds (Aditya, 2016; Maharani, 2023). Ubud
has gained international recognition as a yoga hub, celebrated as a spiritual
retreat attracting practitioners from across the globe seeking peace, balance, and
inner harmony. Practices in Ubud are centred on meditation and soul-calming
techniques. By contrast, Denpasar, as the capital of Bali and a centre of economic
activity, reflects different dynamics. Yoga studios in Denpasar offer a variety of
modern yoga styles, often aligned with the city’s business and entertainmentoriented tourism. Meanwhile, Seminyak, a coastal destination renowned for
its beaches and luxurious lifestyle, incorporates yoga into its fashionable and
modern identity. Influenced by the area’s fashion and beauty industries, yoga
practices often take on a trend-driven, lifestyle-oriented approach (Sulastri, 2022).
This phenomenon has positioned yoga as a thriving industry in Bali
(Aditya, 2016; Maharani, 2023; Saitya & Suryanti, 2021). As yoga gains global
popularity and integrates into the capitalist market, a new economy emerges,
encompassing yoga studios, apparel, accessories, and wellness retreats
(Shearer, 2022). This shift reflects broader cultural changes, wherein spirituality
is commodified and transformed into a marketable product, potentially altering
the authenticity and essence of traditional yoga practices. The commodification
of yoga practices raises pressing questions about whether modern influences
are homogenizing cultural traditions. Bourdieu’s social practice theory suggests
a shift in habitus, where spiritual roots are increasingly eclipsed by marketdriven norms and consumerist tendencies.
Modern yoga practices focus on individual well-being and selfactualization, reflecting a shift away from their spiritual origins (Karuniati &
Sugiantiningsih, 2022). This illustrates how yoga has evolved to serve both
cultural identity and global wellness trends. In Denpasar, wellness tourism
emphasizes modern amenities and international branding strategies, further
embedding yoga into the capitalist framework (Sanjaya et al., 2024). Traditional
medicinal practices are marketed under the guise of authenticity while subtly
aligning with global wellness trends (Mediastari, 2020). This phenomenon is
particularly evident in the development of yoga studios that integrate luxury and
modern branding while reducing cultural specificity (Ramadhani & Alamsyah,
2024; Herviana & Budiawan, 2022). Such a shift is indicative of a broader trend
where cultural practices become commodified and reconstructed to align with
tourist expectations, thereby risking the dilution of traditional values.
38

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

As transformation of yoga from its spiritual origins to a focus on
wellness, self-actualization, and commodification, it reflects broader social,
economic, and cultural dynamics shaped by global tourism and consumerism.
Are modern influences homogenizing cultural traditions? And what forms of
transformation are occurring? Research on this issue is crucial for understanding
how traditional practices adapt to contemporary demands while navigating the
tensions between cultural preservation and modernization. The results of this
study not only illuminate the evolving role of yoga in modern societies but also
provide valuable insights into the impact of global influences on local traditions.
2. Literature Review
2.1 Historical of Yoga Commercialization
In the Balinese context, yoga has been studied as a spiritual meditation
practice influenced by Hindu-Balinese philosophy and spirituality (Mediastari,
2020). Yoga and meditation, as part of therapeutic procedures, are rooted
in religious and cultural traditions with an emphasis on Hindu-Balinese
philosophies. Ariantini (2021) and Ambarsari (2022) highlight changes in the
meaning of yoga rituals in Bali, noting their transition from sacred practices.
This historical shift reflects the dynamic interplay between traditional values
and modern adaptations in yoga practices.
The commercialization of yoga practices began in 1978. Ketut Arsana
began as a local Balinese yoga teacher for foreign tourists and founded Body
Work and Meditation in 1980 (Sutarya, 2018). Other yoga teachers such as
Kembar Madawan and Sumantra received opportunities in the 1990s, and
Guru Made Sumantra developed Markendya Yoga in 1995. Markendya is
used as a symbol representing the first teacher from India to introduce yoga
in Bali, while the exercises primarily consist of common asanas with some
creative adaptations. Since then, the development of yoga in Bali has become
increasingly commercialized, aiming to attract foreign tourists as part of the
global tourism industry.
In Ubud, yoga practices have undergone a long journey from ancient
times to the emergence of renowned yoga centres such as the Yoga Barn, which
is highly popular among foreign tourists (Sutarya, 2018). With its rich culture
and integration of modern health philosophies, Ubud provides a supportive
atmosphere for the study of yoga as a spiritual practice, continuing the region’s
legacy as a source of artistic and philosophical inspiration (Wijaya et al., 2018).
While Ubud is known for its traditional and holistic approach to yoga,
practices in other areas, such as Seminyak and Denpasar have a more modern
and fitness-oriented atmosphere (Buana et al., 2020; Wijaya et al., 2018). The
open and supportive socio-cultural conditions in Seminyak have created a
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

39

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

favorable environment for the development of modern yoga (Mahendra,
2024). In Denpasar, yoga centres also function as social spaces, bringing local
communities together (Sanjaya et al., 2024).
Although the spiritual roots of yoga in the Hindu-Balinese context have
been widely studied, existing research does not fully explore how these roots
are adapted in modern practices. A deeper examination of the interplay between
traditional spiritual values and contemporary lifestyle trends is needed to
strengthen the argument.
2.2 Commodification Yoga Practices
Research on the commodification of yoga in the context of spiritual
tourism has been widely conducted, particularly regarding its forms of
commercialization. The commodification of yoga through apparel, books, and
other related merchandise is evident in the proliferation of the yoga lifestyle
(Bower & Cheer, 2017). Shearer (2022, p. 51) noted that yoga merchandise
has a strong market presence, primarily consisting of clothing and practice
accessories.
The increasing trend of wellness tourism has made yoga a significant
segment in Bali’s tourism industry, offering opportunities to cater to global
travellers in search of health and relaxation (Kadek, 2022; Meikassandra &
Prabawa, 2020). Yoga is a unique cultural and spiritual asset, attracting tourists
from all over the world (Saitya & Suryanti, 2020). It attracts global tourists,
emphasizing its role in spiritual tourism development. Foreign studio owners
and teachers play significant roles in promoting this wellness industry and
organizing international events (Sanjaya et al., 2024).
Yoga has been commodified, transforming a purely cultural practice into
a profit-driven industry, leading to the commercialization of its current form
(Hemamalini, 2018). It has been decontextualized, losing much of its traditional
and philosophical depth, and repackaged as a lifestyle product to fulfil societal
desires for comfort, pleasure, and social identity (Maharani, 2023; Herviana
& Budiawan, 2022). This commodification includes superficial modifications,
such as adapting Sanskrit terms to modern languages and prioritizing physical
aesthetics over spiritual or philosophical teachings.
Previous study provides valuable insights into the commercialization of
yoga, particularly in the context of tourism in Bali. However, there is insufficient
research on how this commercialization affects the cultural significance of
yoga as a spiritual practice. Additionally, the impact on local communities,
particularly their perspectives on these changes, remains largely overlooked.

40

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

2.3 Cultural Appropriation
Cultural appropriation in yoga involves the use of cultural symbols and
practices without proper acknowledgment or respect for their origins (Antony,
2018). Sacred symbols, such as the Om sign and lotus motifs, are often used
decoratively in yoga studios and retreats, stripped of their cultural and spiritual
significance in the Balinese context (Saitya & Suryanti, 2020). These symbols,
central to Hindu worship and philosophy, are frequently reduced to aesthetic
ornaments catering to global consumer preferences, risking the trivialization of
their sacred meaning.
The study of ancient rituals, such as melukat, a spiritual cleansing ceremony
rooted in Hindu-Balinese philosophy, has been explored in the context of
wellness tourism (Surpi, 2021; Karuniati & Sugiantiningsih, 2022). Yoga studios
and retreat centres incorporate this practice as a complementary activity. Often
simplifying or recontextualizing its sacred meanings or recontextualizing
their sacred meanings to align with global trends. Symbols such as mudras,
mantras, and offerings are repackaged as therapeutic elements to appeal to an
international audience.
The use of spiritual symbols in yoga practices has become a significant
component of the island’s wellness tourism industry (Saitya & Suryanti, 2020;
Surpi, 2021). The increasing commercialization of yoga has raised questions
about cultural and symbolic appropriation as global influences continue to
overshadow traditional practices deeply rooted in Bali’s spiritual heritage.
This underscores the importance of studying the transformation of yoga on the
island to understand how these changes impact practices, the agency of local
practitioners, and the adoption of sacred local symbols in the age of the global
tourism industry.
2.4 Traditional Balinese Yoga and Global Adaptations
Traditional Balinese yoga is deeply rooted in Hindu-Balinese philosophy,
emphasizing spiritual growth and self-purification through rituals, meditation,
and breathing techniques. Its focus is more on inner discipline, pranayama (breath
control), and mental clarity than on physical postures (Surpi, 2021). This form
of yoga prioritizes connection with divine energies, and is often integrated with
rituals in which sacred symbols and mantras play a pivotal role in fostering
harmony between the body, mind, and spirit.
In contrast, global adaptations of yoga, particularly within Bali’s
wellness tourism industry, have redefined traditional frameworks to align with
contemporary wellness trends. These practices have been commercialized to
cater to international audiences, emphasizing physical fitness and relaxation
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

41

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

over spiritual depth. Spiritual symbols have been stripped of their original
meanings and repackaged as aesthetic or therapeutic elements (Saitya &
Suryanti, 2020; Karuniati & Sugiantiningsih, 2022).
This transformation highlights a significant shift in the ideological and
symbolic frameworks of yoga in Bali. Traditionally, yoga served as a medium
for spiritual enlightenment and self-discipline, deeply connected to Hindu
cosmology and local cultural values. However, in its globalized form, it has
become a commodified wellness product, emphasizing physical aesthetics,
mindfulness, and consumer appeal. This shift raises concerns about cultural
and symbolic appropriation, as global influences continue to alter the original
philosophical foundations of Balinese yoga.
3. Method and Theory
This research employed a qualitative approach based on critical analysis,
incorporating interviews with studio founders and direct observations of
activities in yoga studios and retreat centres. The study was conducted in
Ubud, Denpasar, and Seminyak, the main centres of yoga activities in Bali. By
exploring different locations, the study enabled a comparative analysis of how
yoga is practiced, taught, and experienced in different settings.
Data collection methods included recording and photo-documentation at
each informant’s yoga studio, capturing both the studio facilities and supporting
services such as gift shops, cafés, or on-site restaurants. The findings were then
discussed with the informants to understand the significance and motivations
behind these facilities. The informants in this study included Made Gunarta,
founder of The Yoga Barn; Ama Ati, founder of Subaktabola Studio; Siwa
Ambara, founder of Yoga Tertawa; Ode Purnama, founder of Seger Oger Yoga;
Ida Rsi Manuaba, founder of Sidemen Retreat; Olop Arpipi, founder of Olop
Yoga; and Thomas, founder of Desa Seni Yoga Retreat. The average observation
period was 1 to 2 hours, while each interview lasted approximately 2 to 3 hours.
To examine the research questions, three theories are utilized: (1) Power
Relation Theory, (2) Social Practice Theory, and (3) Spirituality Post-Religious
Theory.
Power Relation Theory (Foucault, 2002; Ashraf, 2016) is used to examine
the dynamics between global influences and local Balinese culture in the
transformation of yoga practices. It analyses how power imbalances between
foreign yoga studio founders and local practitioners shape the commodification
and adaptation of traditional Balinese yoga. This study conducts interviews
with local yoga teachers and foreign studio founders to explore their roles and
perspectives in shaping yoga practices. Additionally, interactions between
international tourists and local practitioners at yoga retreats and studios are
42

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

observed to understand the influence of global consumer demands on local
cultural expressions (Surpi, 2021). Marketing materials, such as websites and
advertisements, are also analysed to determine how Balinese yoga practices are
framed and the power narratives they reflect.
Social Practice Theory provides a framework for studying how yoga,
as a social and cultural practice, evolves within its context of daily rituals and
broader societal influences (Bourdieu, 1986). In this study, it focuses on how
traditional and modern yoga practices are performed, sustained, and adapted
by individuals and communities. Observations are conducted in yoga classes
and retreats to document the practices and rituals performed, particularly the
blending of traditional Balinese elements such as melukat or offerings with
modern wellness trends (Karuniati & Sugiantiningsih, 2022). Practitioners and
participants are interviewed to understand how they incorporate yoga into
their daily lives and how they perceive its spiritual, cultural, or wellness aspects
(Saitya & Suryanti, 2020). Cultural symbols are analysed such as mudras, and
mantras are utilized or recontextualized in yoga practices to examine how they
are utilized or recontextualized in yoga practices to meet global demands while
either retaining or losing their original meanings (Surpi, 2021).
Spiritual Post Religious Theory (Michels, 2004) is used to explore how yoga
in Bali transcends traditional religious frameworks and becomes part of a broader
spiritual and wellness narrative. It examines the shift from yoga as a religiously
grounded practice to a more secularized spiritual experience. Interviews are
conducted with yoga practitioners and retreat participants to explore their
motivations, focusing on how they define spirituality and its connection to yoga.
The content of yoga classes and retreats is analysed, particularly how spiritual
elements are presented through meditation, breathwork, or philosophical
teachings without necessarily referencing their Hindu-Balinese religious
roots (Karuniati & Sugiantiningsih, 2022). Observations are also made on the
adaptation of rituals in settings marketed for global wellness rather than their
original religious contexts (Surpi, 2021; Saitya & Suryanti, 2020).
4. Results & Discussion
This study found that yoga in Bali, originally rooted in spirituality and
philosophy, is undergoing a shift toward capitalist and materialistic values. The
influence of power relations is evident, as global capitalist ideologies and the
preferences of foreign tourists dominate and reshape local cultural practices.
Yoga practitioners increasingly prioritize physical fitness and relaxation over
deep spiritual elements, reflecting a broader adaptation to the practical, fastpaced demands of modern lifestyles introduced by foreign tourists from
diverse cultural backgrounds (Ida Rsi Manuaba interview, 31 December 2023;
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

43

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

Ode Purnama interview, 31 December 2023).
These shifts extend beyond ideology to the implementation of yoga
practices, as well as management and symbolic adaptations (Ama Ati interview,
31 December 2023; Made Gunarta interview, 5 January 2024). Yoga, once practiced
in sacred and tranquil spaces, is now primarily conducted in luxury studios with
modern facilities, replacing the traditional atmosphere with Western-inspired
aesthetics. These changes highlight the ongoing commodification of yoga,
raising questions about the preservation of its cultural and spiritual essence
amid modern influences. This transformation aligns with Social Practice Theory,
as it reflects the dynamic interplay between cultural traditions and evolving
societal norms (Bourdieu, 1986). Management practices are also changing,
with yoga courses increasingly being organized as professional enterprises,
utilizing global marketing strategies and collaborating with tourism platforms.
Traditional yoga symbols, such as mandalas and statues of Hindu deities,
have been modified or combined with Western symbols, creating a cultural
fusion. This adaptation aligns with Post-Religious Spirituality Theory (Michels,
2004), as it demonstrates how symbols and practices are secularized and
recontextualized to fit modern, commercialized environments that prioritize
individual and lifestyle-oriented experiences.
4.1 The Commercialization Aspect of Yoga
The commercialization of yoga in Ubud, Seminyak, and Denpasar
highlights the intersection between traditional practices and capitalist
ideologies, where market forces and commercial interests influence how yoga is
offered and consumed. The yoga industry in Ubud includes world-class retreats,
workshops, and merchandise, with prices that are relatively high, reflecting the
affluent target market of international tourists seeking a comprehensive and
immersive experience (Made Gunarta interview, 5 January 2024).
In Seminyak, yoga studios cater primarily to tourists and expatriates,
emphasizing convenience and accessibility. Packages and promotions are common,
and yoga is often integrated with other fitness and wellness activities, aligning
with broader lifestyle trends. In contrast, yoga in Denpasar is less commercialized
compared to Ubud and Seminyak, with studios and classes primarily serving
the local community. These offerings are generally more affordable and place a
stronger emphasis on cultural preservation and authenticity rather than marketdriven expansion (Ode Purnama interviewed, 2 January 2024).
The cost of Yoga Teacher Training (YTT) varies significantly between
Ubud, Seminyak, and Denpasar, reflecting differences in target audiences,
training depth, and inclusivity. Ubud generally offers a wide range of training
options, with prices ranging from budget-friendly programs to approximately
44

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

$3,200 for a 200-hour course. Most programs in Ubud are Yoga Alliance certified
and often include accommodation, making them attractive to international
students seeking immersive experiences (Made Gunarta interview, 5 January
2024).
In comparison, Denpasar maintains moderate pricing, with 100-hour
programs ranging from US$1,200 to $1,300 and 200-hour programs costing
between $1,800 and $2,100. While Denpasar’s YTT structure is similar to
Ubud’s, it generally does not emphasize tourism-driven, retreat-style programs,
and accommodation is sometimes included but not always (Ode Purnama
interviewed, 2 January 2024).
Unlike Ubud and Denpasar, Seminyak’s YTT programs, particularly at
local studios, often provide studio certifications instead of the globally recognized
Yoga Alliance certification, making them less suitable for international teaching
careers. The costlier YTT options in Seminyak, priced around $1,799 for 200
hours, are more aligned with Western fitness and wellness trends, catering
to individuals interested in hot yoga and high-intensity styles (Olop Arpipi
interview, 16 April 2024)
Overall, Ubud’s yoga training scene is the most diverse and high-end,
Denpasar balances affordability with certification credibility, and Seminyak
remains the most budget-friendly but less internationally recognized.
This study identifies four forms of transformation:
4.2 Transformation of Ideologies
The ideological transformation of yoga practice in Bali reflects significant
changes in the understanding of yoga from the past to the present (Karuniati &
Sugiantiningsih, 2022). Historically, yoga in Bali was closely linked to spiritual
and religious aspects, often serving as an integral part of Hindu rituals and
the pursuit of inner peace through meditation and worship of deities (Sutarya,
2018). Rituals such as canang sari offerings and spiritual practices such as
meditation and pranayama conscious regulated breathing were integrated into
yoga sessions, emphasizing the strong connection between yoga, spirituality,
and Hindu rituals in Bali. The primary goal was to achieve spiritual awareness
and a harmonious relationship with the universe (Mediastari & Agung, 2020).
Today, yoga is widely viewed as a form of physical and mental exercise
aimed at health and fitness (Sanjaya et al., 2024). Driven by market demands,
it has transformed into a lucrative commodity, offering financial opportunities
while departing from its traditional philosophical and spiritual essence. In Ubud,
yoga practice has evolved from being primarily a Hindu spiritual practice into a
widely accessible activity (Karuniati & Sugiantiningsih, 2022). This phenomenon
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

45

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

attracts tourists from around the world, not only for Bali’s renowned cultural
heritage but also for its health and fitness offerings (Made Gunarta interview, 5
January 2024; Siwa Ambara interview, 27 December 2023). The transformation
is evident in how yoga is now practiced, with the primary goal being to achieve
physical fitness and mental well-being (Olop Arpipi interview, 16 April 2024;
Ode Purnama interview, 31 December 2023). Similar shifts in the purpose and
meaning of yoga are also observed in Seminyak and Denpasar.
The influx of expatriates, travellers, and yoga teachers has diversified yoga
styles in Seminyak, including the notable Iyengar style practiced at Olop Yoga
Studio. Catering to international tastes, yoga classes and retreats emphasize
health, relaxation, and holistic living, often offering sessions in multiple
languages. The influence of global tourism and foreign practitioners has further
popularized yoga practices in the region. Figure 1 illustrates the focus of yoga
practice on health, relaxation, and holistic living, with organized sessions tailored
to suit different practitioners. The use of props such as chairs and cushions, along
with the calm atmosphere, indicates a therapeutic approach to yoga.

Figure 1. Olop Yoga Studio, Seminyak practice session (Photo by Ningrum,
2024).
Denpasar remains more insulated from the direct impact of globalized
yoga trends (Ode Purnama interview, 31 December 2023; Nurwasih & Putra,
2021). Yoga in Denpasar still emphasizes health and fitness as a core purpose,
reflecting its practical value for physical and mental well-being. With fewer
foreign influences, the practices maintain a stronger connection to the traditional
aspects of yoga, including local rituals, music, and spiritual philosophies. This
46

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

local influence fosters a sense of community and shared understanding among
practitioners, contributing to the development of a distinctive yoga culture
in Denpasar that is less influenced by western commercialized yoga trends.
Community yoga practitioners in this area focus more on the essence of the
practice than the latest fads.
Yoga practice in Ubud, Seminyak, and Denpasar has seen a significant
shift from its original spiritual and meditative roots in Bali. Traditionally, yoga
in Bali was deeply connected to the island’s spiritual culture, emphasizing
mindfulness, inner balance, and self-reflection. However, with the rise of tourism
and commercialization, particularly in these popular destinations, yoga has
become more of a wellness commodity. This shift has led to a departure from the
original purposes of Bali’s yoga, transforming it into a globalized wellness trend
centred around profit and consumerism (Made Gunarta interview, 5 January
2024; Ida Rsi Manuaba interview, 31 December 2023). This commercialization has
introduced new power relations, as described by Foucault, where institutions,
tourism industries, and global consumer demands shape yoga as a commodity
rather than a spiritual practice (Foucault, 2002; Ashraf, 2016). Consequently,
yoga in these regions has transitioned into a globalized wellness trend driven by
profit and consumerism, departing from its traditional purposes and adapting to
the expectations of an increasingly diverse and international demands.
4.3 Transformation of Practices
The process of practicing yoga in Bali, particularly in Ubud, Seminyak,
and Denpasar, has undergone a significant transformation from its original form
(Meikassandra & Prabawa, 2020). In the past, it was more of a personal journey
towards spiritual enlightenment. However, with the flow of global tourism, the
process of achieving personal enlightenment has become different depending
on the demand of visitors coming to Bali. This align with Spirituality PostReligious Theory. This theory posits that individuals to engage with spirituality
in more personal and customized ways. The practice has been repackaged into a
form of secular spirituality that emphasizes personal goals and interests, rather
than its traditional role in spiritual enlightenment or religious rituals.
In the traditional practices of yoga in Bali, was deeply spiritual and
ritualistic. Preparation began with cleansing rituals, like prayers and offerings
to the gods, designed to purify both the body and the space (Putra, Yasa, &
Utama, 2022). Practitioners would wear simple, traditional clothing, flower,
and fire. The sessions were held in sacred places, such as temples or openair spaces in nature, to connect with the spiritual elements. The yoga itself
focused on meditation, breathing exercises or pranayama to align the body with
spiritual consciousness (Ida Rsi Manuaba interview, 31 December 2023; Ode
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

47

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

Purnama interview, 31 December 2023). Closing the session often followed by a
communal sharing of food as part of a spiritual gathering.
The transformation of process extends to the yoga curricula, incorporating
elements such as professional management and a focus on packaged services
that combine traditional and contemporary needs (Meikassandra & Prabawa,
2020). Yoga studio’s curricula adopt local Balinese wisdom healing techniques.
Yoga Barn Ubud, offers five-day yoga courses and workshops that combine
yoga, meditation and traditional Balinese healing practices (Made Gunarta
interview, 5 January 2024). Other yoga studios offers a unique program that
combines yoga, meditation and traditional Balinese healing practices, including
massage, acupressure and herbal remedies made from plants and plant roots
(Ama Ati interview, 31 December 2023).
For example in Yoga Tertawa, the opening pose, called senyum lebar,
is a standing move with feet shoulder-width apart, extend the arms to sides
and clasp both palms behind your back while smiling broadly (Siwa Ambara
interview, 5 January 2024). Figure 2, shows part of practice, how the smile
spreads throughout your body, releasing tension and creating a carefree feeling.
The next pose is tertawa lepas. Sit comfortably on the floor and stretch your legs
forward. Hold the backs of your thighs with both hands and lean back slightly.
Then laugh freely as you sway your body from side to side. Siwa Ambara
mentioned that this pose brings joy through laughter, and gently works the
muscles of the body. The berjalan gembira movement is a fun way to increase
energy and calmness. Take a comfortable position and then start walking with
light and joyful steps.

Figure 2. Part of Yoga Tertawa practices (Photo by Ningrum, 2024).
48

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

The melukat tradition, according to Ida Rsi Manuaba (interview, 31
December 2023), which was originally carried out according to the Balinese
calendar and referred to specific days and spiritual meanings, has now undergone
a transformation into an activity carried out according to the request. This change
was largely driven by the popularity of melukat within the yoga community,
particularly among Western yoga practitioners, who accommodated it with
yoga and retreat schedules, making it an accessible activity for everyone. This
shows that local spiritual activities are being incorporated into contemporary
yoga activities. As noted by Ida Rsi Manuaba (interview, 31 December 2023):
Melukat should be conducted in Griya during the full moon (Purnama), the
new moon (Tilem), or on certain sacred days in Bali, such as Kajeng Kliwon.
However, due to the growing number of enthusiasts, it is now also conducted
on other days beyond these holy occasions.
Melukat is also as part of a yoga teacher training program, before students
take final examination (Olop Arpipi interview, 16 April 2024). This adoption of
Balinese culture brings a new dimension to Iyengar yoga practice in this studio,
combining aspects of local culture with teachings from outside yoga teachers.
By combining the principles of yoga with the rich cultural traditions of Bali,
Olop Studio Yoga offers a different experience by adding local cultural values​​
that create a unique experience for the students of this studio.
In Denpasar, yoga asana poses closely align with those practiced in
India, as they share a common foundation in ancient texts, such as the Yoga
Sutras, attributed to the Indian sage Patanjali (Ida Rsi Manuaba interview, 31
December 2023). The texts guide practitioners on the posture and breathwork.
The influence of the Yoga Sutra can be seen in the precision and alignment
emphasized in asana practice which focus on synchronizing movement and
breath to promote mindfulness and inner peace. The practices also incorporate
local healing traditions such as energy balancing and meditation to promote
holistic well-being. This fusion of ancient wisdom with local healing methods
creates a unique yoga experience that nourishes not only the body but also the
soul, making Denpasar a centre for seekers of physical and spiritual harmony.
In the closing sessions of yoga workshops or retreats, studios in Ubud,
Seminyak, and Denpasar incorporate performances of Balinese dance and
music into the practice (Made Gunarta interview, 5 January 2024; Ode Purnama
interview, 31 December 2023; Olop Arpipi interview, 16 April 2024). This
integration aligns with the Spirituality Post-Religious Theory, which suggests
a shift from institutionalized religious practices to individualized, experiencebased spirituality. The inclusion of traditional dance and music enriches the
yoga experience by fostering a sense of peace, joy, and connection to Bali’s
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

49

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

cultural heritage (Meikassandra & Prabawa, 2020). Participants not only gain
the physical and mental benefits of yoga but also engage in a deeper, personal
form of spirituality that transcends religious boundaries. This reflects the
theory’s emphasis on spirituality as a holistic, culturally resonant experience.
Transformation of process in doing yoga has evolved from a deeply
spiritual, ritualistic practice rooted in Balinese Hindu traditions to a more modern,
wellness-focused experience (Dewa, 2024; Karuniati & Sugiantiningsih, 2022;
Meikassandra & Prabawa, 2020). In the past, yoga sessions began with offerings
and prayers, emphasizing devotion and mindfulness, with a slow, meditative
pace. Today, yoga is more diverse, with international influences, a focus on
physical well-being, and a wide variety of styles. Modern classes emphasize
relaxation, mindfulness, and personal wellness. Practicing is accompanied by
trendy yoga apparel, spa services, and cafes, creating a commodified experience.
This transformation highlights the process-shift from yoga as a deeply spiritual
and communal practice to one that aligns with the global demand industry’s
consumer-driven trends.
4.4 Transformation of Management
Previously, yoga in Bali had no formal management structures.
Community leaders conducted based on traditional practices, relying on
informal networks, local knowledge, and mutual trust within their communities
(Siwa Ambara interview, 5 January 2024). There is no written standards, and
practices were rooted in Balinese customs and communal values (Dewa, 2024).
Yoga studios in Bali have increasingly been established by foreign
investors under the direction of foreign managers (Ode Purnama interview,
31 December 2023). These businesses follow modern management structures,
incorporating professional practices like marketing, customer service, financial
planning, and global branding to cater to international clients (Ariantini,
2021). Sutarya (2018) mentions how Bali’s yoga tourism, initially rooted in
local traditions, has increasingly become commercialized due to the influence
of foreign tourists and investors, especially in areas like Ubud, which has
become a hub for international yoga practitioners. Ariantini (2021) further
explains how yoga in Bali has shifted from a sacred practice tied to Balinese
Hindu rituals to a commodity for global tourism. Foreign management often
brings global standards, a focus on profitability. This shift has led to increased
commercialization and modernization (Ambarsari, 2022). It created a disconnect
from traditional Balinese values, with profits often benefiting foreign owners
more than local communities.
One of three co-founders of the Yoga Barn and wife of Made Gunarta,
Meghan Pappenheim, with her deep understanding of yoga from the
50

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

perspective of a well-educated American woman has significantly influenced
the programming of styles and teachers at the studio (Made Gunarta interview,
5 January 2024). Based on her training and experiences, she has brought a unique
blend of traditional yoga principles and the contemporary western approach to
the Yoga Barn community. This merger has contributed to the centre’s success
in reaching a diverse audience and seamlessly integrating elements of both
worlds.
In Seminyak, expatriate yoga teachers and travellers bring with them
their own habitus, which is shaped by their cultural background and training
experiences. Therefore, the yoga offerings in Seminyak reflect a fusion of
international styles and philosophies and cater to the diverse preferences of its
global clients. As mentioned by Olop Arpipi (interview, 16 April 2024),
Many of the students I mentor come from countries such as Taiwan, China, and
Korea. In addition to studying Iyengar yoga, I also incorporate chanting from
India. Balinese culture is included as well, such as opening the workshop with
a Jero Mangku leading a Balinese Hindu ceremony.
According to Social Practice theory, individuals and groups compete in
the social dynamics to gain symbolic power and legitimacy. In Seminyak, yoga
studios and retreat centres compete for recognition and customers, leading to
a proliferation of innovative course offerings and retreat packages designed
to appeal to the tourism market. The competition promotes innovation and
adaptation in the yoga space in the region as practitioners and companies seek
to differentiate themselves and gain a competitive advantage. In Olop Yoga
Studio, adaptation of yoga space adopt open space with Balinese garden view.
It combines with the uses of modern yoga apparels such as ropes, mats to still
maintain the customer demands (Olop Arpipi interview, 16 April 2024).
Unlike in Ubud and Seminyak, yoga classes in Denpasar are rarely
staffed by foreign participants who want to explore the local spiritual side.
Local people are coming to yoga classes. Thus, the practice of yoga in Denpasar
more popular among the local population, rather than overseas visitors (Ode
Purnama interview, 31 December 2023; Ida Rsi Manuaba interview, 31 December
2023). Denpasar, being less of a tourism hub compared to Ubud and Seminyak,
has more locally-owned yoga studios, which contrasts with the international
ownership and commercialization seen in other parts of Bali.
For example, Seger Oger Yoga Studio focuses less on formal business
practices like marketing or promotion and more on maintaining the studio’s
authenticity, community values, and spiritual mission. Seger Oger relies
heavily on word-of-mouth recommendations and the community’s organic
growth over time (Figure 3). It operates like a community-based organization
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

51

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

where participation is free, and donations are used for social causes. This makes
the studio more about fostering a supportive environment than a profit-driven
model (Ode Purnama interview, 31 December 2023).

Figure 3. Seger Oger yoga community gathering in Bajra Sandhi (Photo by
Ningrum, 2024).
The studio offers internal teacher training for members, focusing on
maintaining Seger Oger’s spiritual and traditional values rather than following
commercialized teacher training standards from abroad. Members are expected
to follow the established spiritual and philosophical guidelines of Seger Oger,
even if they have been exposed to other yoga styles or teacher training elsewhere.
The core of the practice remains focused on spiritual growth through Asanas,
which creates a consistent experience for all members.
Western-managed studios operate more like businesses, focusing on
branding, marketing, and commercialization. Yoga Barn, for instance, is known
for offering paid workshops, teacher training programs, and international
yoga festivals (Made Gunarta interview, 5 January 2024). This model caters to
tourists and international clients, with a focus on wellness tourism. They often
introduce modern yoga styles, such as Vinyasa, Ashtanga, or Bikram, and run
teacher training programs based on international standards like Yoga Alliance.
These programs are often more commercialized, with a focus on health, fitness,
and certification, catering to a global market​(Siwa Ambara interview, 5 January
2024; Ama Ati interview, 31 December 2023). Yoga Barn studio is run with more
formalized management structures. It relies heavily on social media, online
platforms, and international partnerships for marketing and promoting their
52

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

retreats and programs. Western founders often use platforms like Instagram
and Zoom to reach a global audience​.
Local-managed studios emphasize on a non-commercial or donationbased model. Seger Oger Yoga Studio provides free yoga classes or accepts
donations, which are then directed to social causes, not for profit. Ama Ati
(interview, 31 December 2023) also avoids heavy commercialization by offering
ceremonies and counselling without charging fees, except for accommodations
and meals. They are deeply connected to their local communities. They involve
the community in their studios, promoting inclusivity and accessibility to
yoga. Seger Oger membership has expanded through community involvement,
holding free events and focusing on service to society rather than making yoga
a commodity​.
Western-managed yoga studios, such as Yoga Barn in Ubud, and Olop
Yoga in Seminyak exemplify power relations through their domination of
resources, global networks, and economic influence. These studios reflect the
power of globalization, where foreign ownership controls the narrative of yoga
as a marketable product. This dynamic is in line with Foucault’s Power Relation
Theory, which highlights how structures of power and discourse shape practices
and identities.
In contrast, the practices of locally-managed studios, such as Seger
Oger Yoga Studio, underscore the role of social practice theory in preserving
and promoting community-based values. By involving local communities
and directing resources toward social causes, they embody a collective and
egalitarian ethos, resisting the commodification of yoga. This model challenges
the dominant narrative imposed by commercialized practices, emphasizing
yoga as a means of cultural and spiritual enrichment rather than a marketdriven product. This is in line with Bourdieu’s Social Practice Theory, which
emphasizes how social and cultural capital influence and are reproduced
through localized, community-driven practices.
4.5 Transformation of Symbols
In Bali, spiritual symbols such as chakras, once esoteric and intangible,
now take physical form, for example in crystals and stones. This change was
shaped by Western influences that led to the commercialization of yoga through
products that use sacred symbols. Sacred mantra Namaste is commodified
into humorous or trendy slogans on products such as t-shirts and tote bags
(Shearer, 2022). Symbols such as chakras are used on yoga studio walls or
yoga mats, which has led to debate about the sacredness of these symbols. For
some people, these symbols remain sacred, while for others they are merely
decorations with no deep spiritual value (Ode Purnama interview, 31 December
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

53

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

2023). Chakra colours, which represent the body’s energy centres, are becoming
increasingly prominent in contemporary yoga and are often used in decorations
and accessories such as yoga clothing and yoga mats. This is an example of
visualizing the intangible chakra energy into a visible and tangible physical
form, often used in commercial activities such as yoga festivals and retreats in
Ubud and Seminyak.
Symbols such as canang sari or offering, melukat or water blessings, and
fire rituals were integral to the practice, emphasizing the connection between
physical yoga and the sacred aspects of Balinese Hinduism (Ama Ati interview,
31 December 2023). However, with the rise of contemporary yoga and the
Western influence, these traditional symbols have undergone a transformation.
For example, Yoga Barn, Olop Yoga, and others, tend to focus more on the
physical and wellness aspects of yoga. The Om sign is often used more as an
aesthetic or commercialized element rather than a spiritual one ​(Ode Purnama
interview, 31 December 2023). Ode Purnama, highlights this transformation,
noting how symbols like the “Om” are now often commodified or used in a
superficial manner, such as being placed on yoga mats or accessories, which
dilutes their sacred value​. Studios with a Western influence often treat these
symbols as part of the marketing and branding of yoga as a global wellness
product, which can lead to a loss of the deeper spiritual connection they
originally held.
Based on Ida Rsi Manuaba and Ode Purnama (interview, 31 December
2023), Yoga in Denpasar is also influenced by an ancient Balinese reference
called Tantra. While asana poses are adopted from Indian yoga, healing and
meditation techniques have roots in local wisdom, which is also mentioned
in Tantra literature. For example, Rangoli food from India consist of specific
herbs mentions on Ayurvedic, it is similar what mentioned on Tantra. Rangoli is
traditionally drawn in homes and religious spaces as a spiritual and decorative
practice (Thakur, 2014). The Rangoli is generally implement on yoga workshop
to bring positive energy, prosperity to welcome yoga guests (Tadvalkar, 2015).
Second examples is Kundalini lessons on Yoga, picked up from Tantra. As
mentioned by Ida Rsi Manuaba (interview, 31 December 2023):
We are trained to create Rangoli using shallots, garlic, ginger, sune, and
chekuh, all of which are Ayurvedic. Kundalini is Tantra; everything originates
from the play of life. This is how we incorporate Kundalini into our daily lives.
Balinese Usada is a traditional healing system that utilizes plants, herbs,
meditation, and other healing techniques to restore balance, promote wellbeing, and connect individuals with nature and spiritual energies (Mediastari,
2020). Balian, or traditional healers, are central figures in Balinese Usada.
54

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

The combination of yoga exercises and Usada teachings offers an additional
dimension of depth to yoga practitioners seeking a spiritual experience. In recent
years, Bali Usada has evolved and is often integrated with the global wellness
movement. The healing practices are still based on traditional principles but
have become more accessible to both locals and tourists. Figure 4, shows
modern practice in Bali Usada Health and Calmness Meditation Center, Sanur.
It organized retreats, workshops, and healing programs that attract a wider
international audience, especially those interested in alternative medicine and
holistic health.

Figure 4. Yoga student practice traditional usada (Photo by Ningrum, 2024).
According to Made Gunarta (interview, 5 January 2024) the practice
of yoga in Bali has actually awakened local wisdom that was not previously
revealed at all.
In fact, from a highly optimistic perspective, tourism promotes wellness.
Tourism has helped uplift local wisdom, making it more accessible and less
feared by people. Now, many are learning about traditional medicine, especially
Usada and Loloh, traditional herbal drink.
In yoga sessions, participants are often invited to combine physical exercise
and meditation with elements of Usada. This may include the use of traditional
herbs, essential oils, or even traditional Balinese massage practices such as
massage or Balinese Usada massage. These practices are intended to improve
energy balance in the body, promote physical and mental healing.
According to the theory of spirituality post religion by Nietzsche, symbols
are not static; they evolve as society and culture shift. The transformation of
religious and philosophical symbols is necessary for cultural renewal, and new
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

55

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

symbols must resonate with human experience and vitality. This aligns with
the transformation of symbols in contemporary yoga in Bali. Symbols that were
once considered sacred are now found in various places, such as on mats, studio
walls, and studio floors. However, as yoga has transitioned from traditional
contexts in Bali to global settings, its symbols have evolved to meet the needs
of different cultural contexts. For instance, asana physical postures, which once
held profound spiritual significance, are now often viewed primarily as tools
for physical fitness or mental well-being in yoga studios in Ubud, Seminyak,
and Denpasar.
The creation of new symbols to replace the old ones is analogous to
how yoga has adapted its symbols to different cultural settings. The spiritual
symbols evolve to reflect the changing values and needs of society. Modern yoga
reflects a transformation of its traditional symbols to fit contemporary purposes,
often emphasizing personal empowerment, vitality, and well-being (Ama Ati
interview, 31 December 2023; Ode Purnama interview, 31 December 2023).
5. Conclusion
The transformation of yoga practice in Bali reflects broader global trends
in the commercialization of spiritual practices. The ideological foundation
of yoga in Bali has shifted toward a more consumer-driven model. Yoga is
increasingly viewed as a practice for physical and mental well-being rather than
a path to spiritual enlightenment.
This study highlights the contrast between yoga studios managed by
Westerners, which often emphasize commercialization through paid services
and teacher certification programs, and those operated by locals, which
frequently adopt a community-oriented, donation-based model. Additionally,
the adaptation of Balinese spiritual symbols within contemporary yoga spaces
suggests a fusion of local heritage with the expectations of international visitors.
These symbols, while maintaining their cultural significance, also serve as
aesthetic and commercial elements within globalized yoga practices.
Despite these changes, the core values of Balinese spirituality continue to
shape contemporary yoga in Bali, preventing homogenization. While modern
yoga studios incorporate new infrastructure such as high-end retreat centres,
wellness resorts, and digital platforms for virtual classes, the essence of Balinese
spiritual traditions remains embedded in the practice. Yoga practice in Bali
represents a dynamic fusion where local traditions persist and adapt within
new settings.
The findings of this research contribute to broader discussions about
the intersection of spirituality, commercialization, and cultural adaptation in
a globalized world. It raise questions for further exploration. Who are the key
56

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

agents driving the transformation of spiritual yoga into contemporary yoga
in Bali, and what roles do they play? What power dynamics shape the rapid
development of commercialized yoga practices? Addressing these questions
through a cultural studies lens could provide deeper insights into the evolving
landscape of yoga in Bali.
Bibliography
Aditya, I. W. (2016). Studi Eksplorasi Pariwisata Spiritual di Sentra Pariwisata
Ubud, Gianyar (Studi Kasus di Bodywork Center dan Yoga Barn). Jurnal
IPTA, 26-31. https://doi.org/10.24843/IPTA.2016.v04.i01.p05
Ambarsari, N. (2022). Cultural Shift on Spiritual Tourism in Bali Indonesia:
Mediating roles of Empowerment, Cultural Diplomacy & Innovation.
Proceeding International Conference of Interreligious and Intercultural Studies,
Vol. 5, pp. 328–339. UNHI Press.
Antony, M. (2018). That’s a Stretch: Reconstructing, Rearticulating, and
Commodifying Yoga. Frontier Communication, 3(47). doi: 10.3389/
fcomm.2018.00047
Ariantini. (2021). Pergeseran Makna Ritual Yoga dalam Agama Hindu dari
Sakral hingga Menjadi Konsumsi Publik. Vidya Wertta, 4(2), 82-90. https://
ejournal.unhi.ac.id/index.php/vidyawertta/article/view/2159
Ashraf, N. (2016). Michel Foucault: A brief Introduction to Major Foucaultian
Themes. Researchgate, 1-21. doi: 10.13140/RG.2.1.4789.5446
Bowers, H., & Cheer, J. (2017). Yoga tourism: Commodification and western
embracement of eastern spiritual practice. Tourism Management
Perspectives. doi:http://dx.doi.org/10.1016/j.tmp.2017.07.013.
Bourdieu, P. (1986). The Forms of Capital, Handbook of Theory and Research for the
Sociology of Education. Greenwood Press.
Dewa, M. (2024). The Impact of Tourism on the Preservation and Transformation
of Cultural Identity in Bali, Indonesia. Studies in Social Science & Humanities,
3(6), 34-41. doi:10.56397/SSSH.2024.06.05.
Foucault, M. (2002). Archaeology of Knowledge. Routledge.
Hemamalini, K. (2018). Consumerism in Commodification of Yoga Practices as
Profanization in Yoga Culture Industry. Proceeding International Seminar
(ICHECY) Communication of Religion, Hindu Dharma Nusantara Institute, 49-52.
Herviana, & Budiawan (2022). Proses Komodifikasi Yoga dalam Pariwisata Bali:
Studi Etnografi pada Studio Yoga Barn, Ubud. Masters Thesis. Universitas
Gadjah Mada.
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

57

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

Kadek, W. (2022). Bali Tourism Research Trends: A Systematic Review, 1976–
2022. Journal of Bali Studies, 12(2), 600-626. doi:10.24843/JKB.2022.v12.i02.
p14.
Karuniati, N. N., & Sugiantiningsih, A. A. (2022). Yoga Inner Beauty as a
Lifestyle Among Women at the Ghanta Yoga Asram, Kertalangu Village,
East Denpasar. International Journal of Social Science Research and Review,
5(9), 611-628. doi:http://dx.doi.org/10.47814/ijssrr.v5i9.661
Maharani, I. A. (2023). Mengungkap Kesuksesan: Perumusan Strategi untuk
Yoga Barn Ubud Berdasarkan Ulasan Tripadvisory dan Analisis SWOT.
Pariwisata Budaya Jurnal Ilmiah Agama dan Budaya, 400-55. doi: 10.25078/
pariwisata.v8i2.2824
Mahendra, D. (2024). The Impact of Tourism on the Preservation and
Transformation of Cultural Identity in Bali, Indonesia. Studies in Social
Science & Humanities, 3(6), 34-41. doi:10.56397/SSSH.2024.06.05.
Mediastari, A. A. (2020). Local Wisdom Traditional Medicine for the Health and
Beauty of Postpartum Mother in Denpasar City, Bali Province, Indonesia.
International Journal of Health & Medical Sciences, 3(1), 65-71. doi:https://doi.
org/10.31295/ijhms.v3n1.149
Meikassandra, & Prabawa. (2020). Wellness Tourism In Ubud. “A Qualitative
Approach To Study The Aspects Of Welness Tourism Development”.
Journal of Business on Hospitality and Tourism, 79-93. doi: https://dx.doi.
org/10.22334/jbhost.v6i1.
Michels, S. (2004). Nietzsche and the Religion of the Future. A Philosophical
Journal for Our Time, Secularity and religion issue, 52-72.
Nurwarsih, N. W., & Putra, I. N. (2021). The Dynamics of Productive and NonProductive Spaces in Coastal Tourism Areas in Denpasar. IOP Conference
Series: Earth and Environmental Science (pp. 1-14). Montreal: Purposed Led
Publishing. doi:10.1088/1755-1315/764/1/012035
Putra, A. A., Yasa, W. S., & Utama, I. W. (2022). The religious aesthetic power
of Baris Tunggal dance in Ubud traditional village. International Journal
of Health Sciences, 6(S7), 445–460. doi: https://doi.org/10.53730/ijhs.
v6nS7.11160
Ramadhani, D. P., & Alamsyah, A. (2024). Exploring Tourists’ Behavioral
Patterns in Bali’s Top-Rated Destinations: Perception and Mobility. Journal
of Theory Appllied Electronnic Commerce Research, 19, 743–773.
doi: https://doi.org/ 10.3390/jtaer19020040
Saitya, & Suryanti, P. E. (2021). Yoga dalam Pernaskahan Nusantara sebagai
Daya Tarik Wisata di Bali. Pariwisata Budaya: Jurnal Ilmiah Pariwisata
Agama dan Budaya, 35-41. doi: 10.36275/mws
58

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

Pp. 37—60

Transformation of Yoga in Bali in the Era of Global Tourism

Sanjaya, I. B., Wiarti, L. Y., & Susianti, H. W. (2024). Priority of Development
Strategies for Wellness Tourism in Denpasar City. Tourism Research
Journal, 8(1). doi: https://doi.org/10.30647/trj.v8i1.246
Shearer, M. (2022). Mantras and Monetization: The Commodification of Yoga
and Culture . Virginia Sports and Entertainment Law Journal , 21(1). https://
dx.doi.org/10.2139/ssrn.4190057
Sulastri, I. A. (2022). Analysis of Business Position to Determine The Marketing
Strategy at The Kunja Villas & Spa Seminyak Bali. Jurnal Manajemen
Pelayanan Hotel, 307-315. doi: http://dx.doi.org/10.37484/jmph.060201.
Surpi, K. (2021). Teks-Teks Klasik Yoga dan Refleksinya bagi Pengajaran Yoga di
Bali. Jurnal Yoga dan Kesehatan, 163-176. doi: 10.25078/jyk.v4i2.2547.
Sutarya, I. G. (2018). Keunggulan Kompetitif Guru Yoga Lokal dalam Pariwisata
Spiritual di Bali. (Hasil Penelitian). IHDN Denpasar.
Tadvalkar, N. (2015). A Language of Symbols: Rangoli Art of India. Traditional
Knowledge and Traditional Cultural Expressions of South Asia, 173-186.
Thakur, M. (2014). A Creative Expression of Celebrations: Rangoli. International
Journal of Research Granthaalayah. 2 (3SE), 1–3. https://doi.org/10.29121/
granthaalayah.v2.i3SE.2014.3523
Utama, I. W. (2018). Ketika Yoga sebagai Gaya Hidup. Retrieved April 24, 2023,
from
https://www.unhi.ac.id/id/agama-budaya/detail-agama-budaya/KetikaYoga-sebagai-Gaya-Hidup
Wijaya, P. U., Warto, & Mahendra. (2018). The Authencity Of Yoga as Tourist
Special Interest in Ubud Bali. Proceeding of International Conference on Art,
Language, and Culture. Universitas Sebelas Maret.
Authors’ Profiles
Ningrum Ambarsari is a Ph.D. student in the Doctoral Program in Cultural
Studies, Faculty of Humanities, Udayana University, class of 2022. She works
as a lecturer in the Department of International Relations, Faculty of Social
and Political Sciences, Universitas Prof. Dr. Moestopo (Beragama), Jakarta,
Indonesia. Her sole-authored book is Yoga itu Penting (Yoga is Important) (2020).
She has published a scholarly article titled “Cultural Shift in Spiritual Tourism
in Bali, Indonesia: Mediating Roles of Empowerment, Cultural Diplomacy &
Innovation” (Proceedings of the International Conference on Interreligious and
Intercultural Studies, Vol. 5, pp. 328–339, UNHI Press). Her research interests
include yoga practice, culture, and cultural diplomacy. Email: ningrum.asari@
gmail.com
JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025

59

Ningrum Ambarsari, A.A. Ngr. Anom Kumbara, Nanang Sutrisno, Yang En Siem Evelyn

Pp. 37—60

AA Ngurah Anom Kumbara is a professor and senior faculty member in the
Department of Anthropology and the Kajian Budaya program at the Faculty
of Humanities, Udayana University, Denpasar, Indonesia. Specializing in
the epistemology of anthropology, the anthropology of health, socio-politics,
tourism, and the environment, he teaches undergraduate courses and several
graduate study programs. He has also served as the coordinator of the Kajian
Budaya doctoral program. Kumbara has authored four reference books in
the fields of anthropology and cultural studies, along with numerous articles
published in accredited national and international journals. His most recent
publication is the book Teori Sosial-Budaya Kontemporer (2023). Email: anom_
kumbara@unud.ac.id
Nanang Sutrisno is a lecturer in the Department of Anthropology and the
Kajian Budaya program, Faculty of Humanities, Udayana University, Denpasar,
Indonesia. He earned his Ph.D. in the Science of Religion and Culture from the
Hindu University of Indonesia. He has published several books and journal
articles on religion, social studies, and culture. Email: sutrisno@unud.ac.id
Yang En Siem Evelyn is a lecturer in the Department of Malay-Indonesian
Interpretation and Translation at Hankuk University of Foreign Studies. She
is an active professional interpreter and translator for Korean-Indonesian and
Indonesian-Korean. She earned her doctorate from Seoul National University,
with a dissertation titled “A Study on Korean-Indonesian Translation and
Interpretation: Focusing on the Learning Cases of Korean Speakers.” Recently, she
published scholarly articles, including “Improving Translation and Interpretation
Skills in Learning Indonesian Using the SDTI Technique” (Jurnal Bahasa, Sastra, dan
Budaya) and “An Analysis of the Equivalence of Religious Cultural Word Translation
in the Kyunwoo dan Sang Dewi Webtoon” (Journal of Korean Applied Linguistics).
Email: evelyn.hufs@gmail.com

60

JURNAL KAJIAN BALI Vol. 15, No. 01, April 2025