206 • Part III: YOGa FOr EDUCatING FOr SELF-rEGULatION aND ENGaGEMENt CHaPtEr 9: YOGa aS EMBODIED SELF-rEGULatION aND ENGaGEMENt • 207
- Place the mats in a circle so students feel safe (no one behind anyone).
- Cycle between effort and rest.
- Follow a routine to create a predicable structure.
- Remember that school rules are always part of yoga rules.
- Model appropriate behavior always and in all ways.
Perhaps the last tip is the most important. Remember, you are always teaching. Remind
the students they are worth the effort (principle 1, see Chapter 3). That is, they are worth their
own effort to be present for themselves. Critically, you will show them through your inten-
tional self-regulation that you think they are worth your effort, too. Harper (2013) also suggests
that we remember this, “[Each] child is more important than yoga,” (p. 30). Sometimes we
get so wrapped up in our desire to share yoga and teach the tools of yoga that we forget to
stay aware of and connected to the students’ experiences (Harper, 2013). As school-based
yoga teachers, one of the most important qualities we will model is connection to self and
others (Cook-Cottone, 2016).
School-based yoga teachers need training specific to students with disabilities, to diver-
sity and cultural responsiveness, and to students who experienced trauma (Childress &
Harper, 2015). Childress and Harper (2015) cite statistics reminding us that across the
United States, about 13% of students are receiving services due to a classification in special
educational services. This percentage is higher in some cities and states and lower in others.
These students and other students at risk for academic struggle have intellectual disability,
developmental delay, autism, health impairments, emotional disturbance, hearing impair-
ments, physical challenges (e.g., cerebral palsy, multiple sclerosis), traumatic brain injury, or
blindness; some students have a combination of issues that make learning a challenge. More
on trauma-sensitive approaches in Chapter 10.CONCLUSION
As you can see, the history is long, complex, paradoxical, and ever-evolving. Consistent with
its history, today’s yoga continues to be multifaceted, heterogeneous, diverse, and, for those
of us trying to define it, a moving target (Cook-Cottone, 2015; Cook-Cottone et al., 2016a).
To know one type of yoga is not to know all types (Cook-Cottone, 2015). Generally, there
is a movement toward academic and popular acceptance of yoga as a method for improv-
ing well-being, reducing stress, and enhancing mental and physical health as evidenced by
insurance companies reimbursing members for classes in many states and the addition of
federal funding streams supporting research on yoga and other complementary approaches
to health (Cook-Cottone, 2015). As years pass, needs change, and cultures evolve, the goal of
yoga stays the same—to integrate mind and body and bring growth (Cook-Cottone, 2015).
In this way, what is known as yoga today, may look different and be different from yoga in
the past; yet, it is in the exact form that we need right now (Cook-Cottone, 2015; Horton,
2012). History, as well as the legal, ethical, and social narrative all tell us this—it is quite
likely that as we continue to study and practice yoga, it will continue to evolve in both
form and content (Cook-Cottone, 2015). Moreover, we will continue debating and exploring
issues such as authenticity, religious content, secular content, and efficacy. For an overview
of the best practice of yoga in schools see Childress and Harper (2015).