Background This research explores access and inclusion in the mind-body activity of yoga. It was prompted by the experience of teaching yoga in a northern city neighbourhood amongst the 10% most deprived in the United Kingdom (UK). It makes an original contribution to knowledge by looking at people with an intersectional range of marginalised identities, at the UK and at potential impacts for health equity. A small amount of pre-existing evidence in the literature in this area covers specific groups in the US.

Yoga is increasingly demonstrated as offering multiple health and wellbeing benefits and is ‘socially prescribed’ by the NHS as part of government health promotion measures. However, there is significant under-representation in yoga in the UK and other high-income countries of marginalised groups who typically experience health inequity. There is also emerging criticism in the literature of Yoga on diversity and inclusion related grounds including postcolonialism, cultural appropriation and commercialisation.

Methods Purposive sampling was employed to recruit people from four northern UK cities who participated to various extents in yoga and who identified with one or more marginalised identity subject to discrimination. These were: Black or other people of colour; disabled; older (over 55); LGBTQAI+; of a larger body type; from a religious faith or background; or on a low income.

Data was collected during COVID-19 pandemic restrictions by means of 1-1 interviews using teleconferencing software. Data was analysed initially using thematic analysis.

A significant query arose from the initial data analysis which was, why were access barriers identified but not challenged? This prompted further analysis using critical theory in its intended purpose as a tool to question and surface dominant narratives and ideologies in social structures in relation to power and equality. An original template was developed for this purpose.

Results Barriers to yoga access and participation were identified as being experienced by people with marginalised identities. This verified and expanded upon the existing literature. Potentially negative impacts for health equity were also identified. The additional analysis employing a critical theory approach identified access barriers arising from the social institution of Yoga itself which could be closely related to the emerging criticisms in the literature.

Conclusion Barriers to yoga access and participation were experienced by people with marginalised identities. These could be identified as having negative potential health equity impacts and could be attributed, in part, to the social institution of Yoga.