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Stealing My Religion: Not Just Any Cultural Appropriation
From sneaker ads and the “solidarity hijab” to yoga classes and secular hikes along the Camino de Santiago pilgrimage route, the essential guide to the murky ethics of religious appropriation.
We think we know cultural appropriation when we see it. Blackface or Native American headdresses as Halloween costumes―these clearly give offense. But what about Cardi B posing as the Hindu goddess Durga in a Reebok ad, AA’s twelve-step invocation of God, or the earnest namaste you utter at the end of yoga class?
Liz Bucar unpacks the ethical dilemmas of a messy form of cultural the borrowing of religious doctrines, rituals, and dress for political, economic, and therapeutic reasons. Does borrowing from another’s religion harm believers? Who can consent to such borrowings? Bucar sees religion as an especially vexing arena for appropriation debates because faiths overlap and imitate each other and because diversity within religious groups scrambles our sense of who is an insider and who is not. Indeed, if we are to understand why some appropriations are insulting and others benign, we have to ask difficult philosophical questions about what religions really are.
Stealing My Religion guides us through three revealing case studies―the hijab as a feminist signal of Muslim allyship, a study abroad “pilgrimage” on the Camino de Santiago, and the commodification of yoga in the West. We see why the Vatican can’t grant Rihanna permission to dress up as the pope, yet it’s still okay to roll out our yoga mats. Reflecting on her own missteps, Bucar comes to a surprising the way to avoid religious appropriation isn’t to borrow less but to borrow more―to become deeply invested in learning the roots and diverse meanings of our enthusiasms.
We think we know cultural appropriation when we see it. Blackface or Native American headdresses as Halloween costumes―these clearly give offense. But what about Cardi B posing as the Hindu goddess Durga in a Reebok ad, AA’s twelve-step invocation of God, or the earnest namaste you utter at the end of yoga class?
Liz Bucar unpacks the ethical dilemmas of a messy form of cultural the borrowing of religious doctrines, rituals, and dress for political, economic, and therapeutic reasons. Does borrowing from another’s religion harm believers? Who can consent to such borrowings? Bucar sees religion as an especially vexing arena for appropriation debates because faiths overlap and imitate each other and because diversity within religious groups scrambles our sense of who is an insider and who is not. Indeed, if we are to understand why some appropriations are insulting and others benign, we have to ask difficult philosophical questions about what religions really are.
Stealing My Religion guides us through three revealing case studies―the hijab as a feminist signal of Muslim allyship, a study abroad “pilgrimage” on the Camino de Santiago, and the commodification of yoga in the West. We see why the Vatican can’t grant Rihanna permission to dress up as the pope, yet it’s still okay to roll out our yoga mats. Reflecting on her own missteps, Bucar comes to a surprising the way to avoid religious appropriation isn’t to borrow less but to borrow more―to become deeply invested in learning the roots and diverse meanings of our enthusiasms.
260 pages, Hardcover
First published January 1, 2022
11 people are currently reading
339 people want to read
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Displaying 1 - 19 of 19 reviews
December 20, 2022
I wholeheartedly wanted this book to be an entirely different experience. I was so eager to read about how to discover and think about original perspectives on religious practices, especially in comparison with the mainstream white protestant U.S.-centric views I have been swimming thorugh all my life. I wanted to feel uncomfortable, I wanted to be challenged, I wanted a good, thought-provoking and accessible presentation about how I can reframe my views on practices assocaited with religion.
What I got left me deflated: an academic thesis from a priviledged white woman filled with structurally feeble arguments, inflated language and a blatant lack of self-awareness.
Yes, I came away with a better understanding of the hijab's place as not necesarily being a universal symbol for Muslim women; with a new appreciation for the role of Islam in the history of Spain; with a heightened awareness of yoga's connection with the elevation of Hindus over Muslims in the conservative government of India. I am glad I read the book, and I do feel like I learned something.
But I also came away with the sense that the author wanted so very much to be seen as an expert on this subject...much more than she wanted to actually learn about the subject. While she admits that she has asserted her white privilege to appropriate religious customs, that comes across as a way to build her credibility rather than to actually understand what it means. There were so many times in the book I wished she would stop talking about what she was thinking or analyzing, and instead listen to those around her who were giving her an opporutnity to truly put her privilege aside and just learn.
Instead of focusing on how she "failed" by scolding evangelical Christians in an attempt to take communion in a Catholic setting, why didn't the author devote more time to her tour guide on the Camino, an individual with much more experience as a Catholic withness to non-Catholic pilgrims? Instead of bemoaning her misguided approach to teaching a yoga class for her community, why couldn't she explore the experience of the one fellow student in her yoga teacher training class who had been raised in India and expressed discomfort with the curiculum? The small amount of space the author gives to individuals and perspectives like these felt like a far more authentic representation of her views on stealing her religion than her claims to understand how she's done just that.
For predominently white institutions, I am sure this book will be held up as a brave exploration of the topic and cited by academics in their classes for years to come.
For me, I will look forward to the day when another author is able to make the subject of stealing religious practices the focus of their writing and get me thinking about the topic rather than the writer.
What I got left me deflated: an academic thesis from a priviledged white woman filled with structurally feeble arguments, inflated language and a blatant lack of self-awareness.
Yes, I came away with a better understanding of the hijab's place as not necesarily being a universal symbol for Muslim women; with a new appreciation for the role of Islam in the history of Spain; with a heightened awareness of yoga's connection with the elevation of Hindus over Muslims in the conservative government of India. I am glad I read the book, and I do feel like I learned something.
But I also came away with the sense that the author wanted so very much to be seen as an expert on this subject...much more than she wanted to actually learn about the subject. While she admits that she has asserted her white privilege to appropriate religious customs, that comes across as a way to build her credibility rather than to actually understand what it means. There were so many times in the book I wished she would stop talking about what she was thinking or analyzing, and instead listen to those around her who were giving her an opporutnity to truly put her privilege aside and just learn.
Instead of focusing on how she "failed" by scolding evangelical Christians in an attempt to take communion in a Catholic setting, why didn't the author devote more time to her tour guide on the Camino, an individual with much more experience as a Catholic withness to non-Catholic pilgrims? Instead of bemoaning her misguided approach to teaching a yoga class for her community, why couldn't she explore the experience of the one fellow student in her yoga teacher training class who had been raised in India and expressed discomfort with the curiculum? The small amount of space the author gives to individuals and perspectives like these felt like a far more authentic representation of her views on stealing her religion than her claims to understand how she's done just that.
For predominently white institutions, I am sure this book will be held up as a brave exploration of the topic and cited by academics in their classes for years to come.
For me, I will look forward to the day when another author is able to make the subject of stealing religious practices the focus of their writing and get me thinking about the topic rather than the writer.
April 12, 2023
This was a great read. Written by an academic, it’s much more readable and accessible than I was expecting frankly. The book is organized into three case studies to explain different facets of religious appropriation: when liberal people performatively wear hijabs in “support” of Muslim women, the Camino de Santiago pilgrimage in Northern Spain, and yoga. I found the chapter of the pilgrimage to be particularly compelling because Liz talked a lot about the tension (between voyeurism and cultural exchange) of study abroad programs in general, let alone when there’s a religious element. I looooved that discussion. I of course wish there was a super clean ending like: this is how you don’t religiously appropriate, but as expected, the book ended as best it could, with “this is a super difficult, nuanced topic, and awareness is the first important thing to have.” I definitely want to read more on this topic, and would love to take a class with Prof Liz!
July 17, 2023
I bought this book sometime last year after it was promoted on FB by Omid Safi, and I was immediately interested in its focus on religious appropriation. This book was engaging and well-written - and it covered a lot of ground within each chapter. I'll probably re-read bits of it in the coming years!
Interestingly enough, I enjoyed the second and third case studies (hiking the Camino trail and practising yoga) more interesting than the first chapter (solidarity hijab), though perhaps this is due to my extensive reflection and reading into that particular topic. I love that the author touched on self-help/self-care/conspirituality industry and its appropriation of religious practises and I would love to read more scholarly integration on that trend.
Interestingly enough, I enjoyed the second and third case studies (hiking the Camino trail and practising yoga) more interesting than the first chapter (solidarity hijab), though perhaps this is due to my extensive reflection and reading into that particular topic. I love that the author touched on self-help/self-care/conspirituality industry and its appropriation of religious practises and I would love to read more scholarly integration on that trend.
July 3, 2023
This book was infuriating. I should write more about that but too angry to do so at this time.
February 16, 2023
I wasn't sure about this book, as initially it felt like the author was trying to prove that there was no middle ground , if you wanted to practise yoga, walk the camino, or wear the hijab - you had to also be 'all in' with the relevant religious practise. I found this uncomfortable, particularly with the yoga example.
Then I reached the conclusion and finally everything came together, Bucar did an excellent job bringing together the key learnings and analysis of the case studies. Her honest self reflection and learning on how she had changed were very encouraging to see. I particulary agree that we should talk about the religious roots (if applicable) of the material culture we borrow from other cultures. and as Bucar says we need to do this more not less.
Then I reached the conclusion and finally everything came together, Bucar did an excellent job bringing together the key learnings and analysis of the case studies. Her honest self reflection and learning on how she had changed were very encouraging to see. I particulary agree that we should talk about the religious roots (if applicable) of the material culture we borrow from other cultures. and as Bucar says we need to do this more not less.
May 28, 2025
للكتاب نسخة عربية ترجمها أحمد الشيمي ونشرتها مكتبة "البحر الأحمر" مطلع هذا العام
كانت من مشتريات معرض القاهرة للكتاب من ضمن قائمة كتابات في العلوم الاجتماعية لتمرين العقل على طرق نظر مختلفة ومغايرة للنظر للظواهر
يدور الكتاب حول فكرة الاستلاب الديني بسحب نفس مفهوم الاستلاب (الاستيلاء تعبير المترجم) الثقافي
cultural appropriation
(فديو مروان موسى وهو بيقول ده كلشر ابروبريشن، لأنك معشتش اللي هم عاشوه مدخل جيد عشان تفهم المقصود)
بترصد ظاهرة لسرقة الدين من الناس عن طريق نزع وتحييد ممارسة شعائرية معينة وتضمينها في خطاب انتفاعي من ناحية السياسة أو التسليع الرأسمالي، ومشكلة الكاتبة هو ما يُفقده هذا النمط من معنى هذه الممارسات لتصبح فارغة منه وبالتالي يشعر المؤمنون بأذى لا يمكن علاجه لأنه لا أحد يعتبر ذلك مشكلة أصلًا.
وأخذت 3 أشكال للرصد
- الحجاب في المجتمع الأمريكي وعلاقته بالخطاب الليبرالي التضامني وحملات الدعايا السياسية
- حج الكامينو، رحلة قديس مسيحي إلى مرقده في إسبانيا وعلاقته بالهايك والاستشفاء الروحي (روحاني لكن لست متدينًا)
- اليوجا، وعلاقتها بالقومية الهندوسية الحاكمة في الهند، وصناعة اليوجا كثقافة وجلسات تدريبية لاكتساب المال
الموضوع مهم والكتاب يمتلئ بالنماذج والحالات والأرقام لكن الصياغة مضطربة ومتكررة بشكل مزعج أحيانًا، وجدت صعوبة في استجلاء المفاهيم والمعاني والأطروحات بسبب طريقة الكتابة والسرد والإطناب غير المفيد أحيانًا.
كانت المراجع والإحالات هي الأفضل عندي في هذا الكتاب، وطالعت منها عدد من المقالات والدوريات الأكاديمية والكتب المركزية التي أفادتني كثيرًا
بخصوص الترجمة فهي في المجمل مقبولة، لكن حملت مشكلات جمة
النص في النهاية مضطرب كثيرًا وربما سوء أسلوب الكاتبة كان سببًا في هذا
توجد العديد من الأخطاء الإملائية الهامة، فبدت أن هناك مشكلة في المراجعة والتحرير لهذا الكتاب
بالإضافة لعدم دقة في تواريخ المصادر لا أعلم المشكلة في الكتاب نفسه أم في النسحخة المترجمة وهذا اكتشفته من بعض الإحالات التي ذهبت إليها لقرائتها.
أولى قراءات دار "البحر الأحمر"
كنت أتوقع جودة أعلى، لكنه لم يكن مخيبًا للآمال، وليست القراءة الأخيرة بل بداية واسعة لأن عناوينهم ومجالات الترجمة والنشر فريدة في مجال الكتب بمصر والعالم العربي.
كانت من مشتريات معرض القاهرة للكتاب من ضمن قائمة كتابات في العلوم الاجتماعية لتمرين العقل على طرق نظر مختلفة ومغايرة للنظر للظواهر
يدور الكتاب حول فكرة الاستلاب الديني بسحب نفس مفهوم الاستلاب (الاستيلاء تعبير المترجم) الثقافي
cultural appropriation
(فديو مروان موسى وهو بيقول ده كلشر ابروبريشن، لأنك معشتش اللي هم عاشوه مدخل جيد عشان تفهم المقصود)
بترصد ظاهرة لسرقة الدين من الناس عن طريق نزع وتحييد ممارسة شعائرية معينة وتضمينها في خطاب انتفاعي من ناحية السياسة أو التسليع الرأسمالي، ومشكلة الكاتبة هو ما يُفقده هذا النمط من معنى هذه الممارسات لتصبح فارغة منه وبالتالي يشعر المؤمنون بأذى لا يمكن علاجه لأنه لا أحد يعتبر ذلك مشكلة أصلًا.
وأخذت 3 أشكال للرصد
- الحجاب في المجتمع الأمريكي وعلاقته بالخطاب الليبرالي التضامني وحملات الدعايا السياسية
- حج الكامينو، رحلة قديس مسيحي إلى مرقده في إسبانيا وعلاقته بالهايك والاستشفاء الروحي (روحاني لكن لست متدينًا)
- اليوجا، وعلاقتها بالقومية الهندوسية الحاكمة في الهند، وصناعة اليوجا كثقافة وجلسات تدريبية لاكتساب المال
الموضوع مهم والكتاب يمتلئ بالنماذج والحالات والأرقام لكن الصياغة مضطربة ومتكررة بشكل مزعج أحيانًا، وجدت صعوبة في استجلاء المفاهيم والمعاني والأطروحات بسبب طريقة الكتابة والسرد والإطناب غير المفيد أحيانًا.
كانت المراجع والإحالات هي الأفضل عندي في هذا الكتاب، وطالعت منها عدد من المقالات والدوريات الأكاديمية والكتب المركزية التي أفادتني كثيرًا
بخصوص الترجمة فهي في المجمل مقبولة، لكن حملت مشكلات جمة
النص في النهاية مضطرب كثيرًا وربما سوء أسلوب الكاتبة كان سببًا في هذا
توجد العديد من الأخطاء الإملائية الهامة، فبدت أن هناك مشكلة في المراجعة والتحرير لهذا الكتاب
بالإضافة لعدم دقة في تواريخ المصادر لا أعلم المشكلة في الكتاب نفسه أم في النسحخة المترجمة وهذا اكتشفته من بعض الإحالات التي ذهبت إليها لقرائتها.
أولى قراءات دار "البحر الأحمر"
كنت أتوقع جودة أعلى، لكنه لم يكن مخيبًا للآمال، وليست القراءة الأخيرة بل بداية واسعة لأن عناوينهم ومجالات الترجمة والنشر فريدة في مجال الكتب بمصر والعالم العربي.
Read
December 28, 2025Bucar admits late in the book "I've been engaging in a stealth critique of liberalism, particularly its relationship to forms of religious discrimination." But not only: she speaks as a liberal religious scholar and professor, and the book is structured around three deeply personal borrowings/appropriations of her own. She's in a good faith exploration of when these borrowings become problematic (way more often than I'd imagined beforehand), and what can be a healthier, more respectful response.
Looking back at my scant notes from our book group meeting, I'm a little surprised at the lack of interest in the actual details of Bucar's investigation: the mechanics of appropriation. We're a pretty liberal religious community, relatively aware of how privilege works and how our well-intentioned borrowing and allyship can be problematic. Yet our group didn't dig into the mechanics and consequences. "Why can't I say namaste?" Well you can, of course, but you can also be curious about when and why that can be problematic (partial spoiler: when we separate respite yoga from devotional). "I feel like I'm being judged." Yes this is how it can feel to de-center, and is also our invitation to look closer.
My response is that this is a fine book for those who wish to dig more deeply into how appropriation can operate in religious/spiritual/secular settings, especially perhaps those wishing to look more closely at their own borrowing, especially if they are easy and comfortable. For most of us, there are plenty of surprises here. And while it's anecdotal in its analysis, Bucar has largely footnoted what she has to say.
Looking back at my scant notes from our book group meeting, I'm a little surprised at the lack of interest in the actual details of Bucar's investigation: the mechanics of appropriation. We're a pretty liberal religious community, relatively aware of how privilege works and how our well-intentioned borrowing and allyship can be problematic. Yet our group didn't dig into the mechanics and consequences. "Why can't I say namaste?" Well you can, of course, but you can also be curious about when and why that can be problematic (partial spoiler: when we separate respite yoga from devotional). "I feel like I'm being judged." Yes this is how it can feel to de-center, and is also our invitation to look closer.
My response is that this is a fine book for those who wish to dig more deeply into how appropriation can operate in religious/spiritual/secular settings, especially perhaps those wishing to look more closely at their own borrowing, especially if they are easy and comfortable. For most of us, there are plenty of surprises here. And while it's anecdotal in its analysis, Bucar has largely footnoted what she has to say.
March 25, 2024
Bucar explores a lot but goes in depth on very little. For the first case study, about the appropriation of the hijab, the author relies almost exclusively on Twitter arguments, and she makes a lot of assumptions about the motivations of both the actors in the potential appropriation and the writers on Twitter. Twitter arguments are not normal arguments; they are extra acerbic and lack all nuance. It was just very thin research.
She also talks a lot about how people who identify as "spiritual but not religious" or as religious "nones" want to avoid religious institutions, and her prescription to not appropriate is to embrace religious institutions, but she never addresses the myriad reasons why people avoid religious institutions. She does mention that one group stopped following gurus after the last guru was found to be a sexual predator, but she never explores how experiences like this or anti-LGBTQ sentiment or misogyny can make someone suspicious of institutions. She wants spiritual people to embrace institutions without explaining how those traumatized by religious institutions should grapple with that trauma, still be religious, and not be appropriative.
I appreciate what she was trying to do with this book, but I think by using herself as the focus of all of her case studies, her analysis became very shallow.
She also talks a lot about how people who identify as "spiritual but not religious" or as religious "nones" want to avoid religious institutions, and her prescription to not appropriate is to embrace religious institutions, but she never addresses the myriad reasons why people avoid religious institutions. She does mention that one group stopped following gurus after the last guru was found to be a sexual predator, but she never explores how experiences like this or anti-LGBTQ sentiment or misogyny can make someone suspicious of institutions. She wants spiritual people to embrace institutions without explaining how those traumatized by religious institutions should grapple with that trauma, still be religious, and not be appropriative.
I appreciate what she was trying to do with this book, but I think by using herself as the focus of all of her case studies, her analysis became very shallow.
February 11, 2023
A really interesting exploration of how religion is "borrowed" in the pursuit of solidarity, profit or self care depsite the religious doctrine not being an integral part of the practice. The book includes three chapters, hijab, pilgrimages and yoga, and ends with a formative conclusion.
Bucar was not afraid to take accountability, noting her own contribution to religious appropriation as she is a yoga teacher and organised study abroad events for Catholic pilgrimages. She explains changes she has made and changes she hopes the future will hold, as well as the impact appropriation can have on host communities.
The book centred on America a lot, as most of the research and studies involved Americans however a lot can be applied to "Westerners" in general. The author noted how intra religious differences can also evoke heated discourse when it comes to appropriation vs appreciation, and I think the book did an excellent job of highlighting that religious people are not monolithic.
I am rating 4 stars just because the second chapter was a bit weaker than the first and final, despite being well researched I was not as interested in the topic
.
Overall the book was super accessible and the writing quite endearing. Definitely recommend for those interested in social justice.
Bucar was not afraid to take accountability, noting her own contribution to religious appropriation as she is a yoga teacher and organised study abroad events for Catholic pilgrimages. She explains changes she has made and changes she hopes the future will hold, as well as the impact appropriation can have on host communities.
The book centred on America a lot, as most of the research and studies involved Americans however a lot can be applied to "Westerners" in general. The author noted how intra religious differences can also evoke heated discourse when it comes to appropriation vs appreciation, and I think the book did an excellent job of highlighting that religious people are not monolithic.
I am rating 4 stars just because the second chapter was a bit weaker than the first and final, despite being well researched I was not as interested in the topic
.
Overall the book was super accessible and the writing quite endearing. Definitely recommend for those interested in social justice.
July 17, 2024
A solid and deeply thought provoking read.
I rated it 5⭐️ due to the content that I would encourage everyone to read.
It is slightly uncomfortable, in that it made me examine many of my own choices and beliefs and actions.
I rated it 5⭐️ due to the content that I would encourage everyone to read.
It is slightly uncomfortable, in that it made me examine many of my own choices and beliefs and actions.
August 3, 2025
This is the book I’ve been looking for through my yoga teacher training journey to help me understand the appropriative nature of such things and the varying viewpoints and how to be a “good” (non-harming) yoga teacher and practitioner.
May 20, 2023
3.75
A book that makes you pause, think, and challenge yourself. I’m not sure if I agree with all the conclusions in this book, but I’m glad it made me stop and think.
A book that makes you pause, think, and challenge yourself. I’m not sure if I agree with all the conclusions in this book, but I’m glad it made me stop and think.
August 5, 2023
I expected more from the title. I hoped for a broader view and more examples. The book talks about 2 example for a really, really time. They were interested. But I needed more.
August 29, 2023
“Decentralization the stories of oppressed minorities in order to centralize the white western progressive voice” seems a little bit… too… on the nose right now.
December 16, 2023
Fascinating case studies, crazy origin of the Camino
January 11, 2024
Interesting concept but definitely primarily from the author's limited perspective (as a religious person, I wanted to hear more from the religious practitioners).
Read
January 27, 2025dnf after chapter one. would have liked a shorter book.
March 17, 2025
Update: Go read “Holy Envy” instead.
Jumped into this book having only seen the cover. Was intrigued and hoping to learn more about the trend of exploring various religions from an objective author. This was not the politically neutral…or at least politically nuanced…text I was hoping for. Exact opposite. Not surprised, but, as I said, I had hoped. Only finished so I could feel that I gave it an honest chance.
Jumped into this book having only seen the cover. Was intrigued and hoping to learn more about the trend of exploring various religions from an objective author. This was not the politically neutral…or at least politically nuanced…text I was hoping for. Exact opposite. Not surprised, but, as I said, I had hoped. Only finished so I could feel that I gave it an honest chance.
May 17, 2023
Liz Bucar’s Stealing My Religion is a humble, open-hearted, scholarly examination of the ethics of appropriating the religion of others. I say that because this is not a book where you will find Bucar demonizing other people nor will you find an apology for why anyone, anywhere should be able to practice whatever element of whatever religion they want. Instead, you will find a sincere attempt to navigate between these two poles, with Bucar using her own pedagogical practices as a case study for one of the chapters, and transparently questioning herself and thinking out loud about taking students to Spain to participate in Camino de Santiago de Compostela, even when they are not Catholic, or even religious at all. Her other case studies—non-Muslims wearing a hijab in solidarity with Muslim women and people practicing yoga divorced from its Indian spiritual roots—are both thought-provoking.
It is fair to say that for Bucar, not all borrowing is the same. Her presentation shows that appropriating religious practices can be far more ethically ambiguous than say appropriating something that has to do with another race. And some religious appropriation, e.g. wearing the hijab, seems to be more problematic than others, e.g. practicing yoga for its health and psychological benefits. The key point is that we should be careful when engaging the religion of others when we do not intend on becoming part of the communities and histories that gave us this or that belief or practice. If this ethical engagement with religions that are not your own is a concern to you, then I highly recommend this book as a thought partner.
It is fair to say that for Bucar, not all borrowing is the same. Her presentation shows that appropriating religious practices can be far more ethically ambiguous than say appropriating something that has to do with another race. And some religious appropriation, e.g. wearing the hijab, seems to be more problematic than others, e.g. practicing yoga for its health and psychological benefits. The key point is that we should be careful when engaging the religion of others when we do not intend on becoming part of the communities and histories that gave us this or that belief or practice. If this ethical engagement with religions that are not your own is a concern to you, then I highly recommend this book as a thought partner.
Displaying 1 - 19 of 19 reviews