In his writings Eliade noted that shamanism was a predominantly Siberian/Central Asian phenomenon, that could exceptionally be found in other regions, and that it was unlikely to be found in the African continent.

Eliade (1961:153 )noted in fact that

Although shamanism is a specifically Siberian religious phenomenon, it is not limited to central and northern Asia. It is met with, for example, in the two Americas, in southeast Asia, in Oceania, in India, in Tibet, in China, and traces of shamanic beliefs and techniques can be discovered among certain Indo-European peoples. (The only continent where shamanism is a rather rare phenomenon is Africa).

Eliade used a rather strict criterion to identify shamans. He acknowledged that shamans are also, or at least can be, witch-men, medicine men, but he underlined that the peculiar characteristic of a shaman is his/her ability “to employ ecstasy for the benefit of the community” (Eliade, 1961:153), which means that the shaman has the ability to make mystic voyages to either Heaven or the netherworld.

Eliade (1961) regarded the Siberian/Central Asian shamans as the only true shamans because he believed they were the only ones who knew how to master the technique of ecstasy. In his studies he expressed doubts about whether this ability is to be found in other parts of the world and especially in the African continent.

The information we received from Togo tells an entirely different story. Togolese voodoo priests and priestesses, in addition to telling us which voodoo they practice, which deity they worship, which sacred animals and magic numbers they have, or how they acquired their powers, they consistently told us that they have the ability to embark in the mystic voyages and have outer-body experiences that are the peculiarity of shamans and shamanism.

A voodoo priestess, specialized in the rituals of healing, purification and blessing, told us that her ‘role is to serve as a medium between the spirits and the members of the community’. She went on to say that ‘there are Experiences that allow me to visit the world of the spirits, to receive some messages and to lead the Community with wisdom and clairvoyance’.

A voodoo priest was adamant in stating that “the ritual trances allow me to leave my body and to experience spiritual voyages”. A third voodoo priest told us that at least twice a month he makes intense rituals that involve the exit from the body and “to experience a spiritual voyage”. Other voodoo priests confirmed that they also make similar rituals.

If out of body experience and spiritual voyages are the mark of the shaman, then there are shamans and shamanism in Togo

Reference

Mircea Eliade, “Recent works on shamanism”, History of Religions, Summer 1961, vol. 1, n.1, pp. 152-156.