The most simple response to this question is yes. And yes, many would consider us to be shamans. However, it is a not a word that we personally choose to describe ourselves. Choosing to use a word because it has gained recognition in conversations about Indigenous spirituality and healing overlooks the deeper cultural and contextual complexities involved.

There is responsibility in this path, and in our opinion, this word is not to be taken lightly, whether referring to another as a shaman or referring to the self as one.

From an anthropological perspective, the word shaman originated from indigenous groups in Siberia and Central Asia. Over time, the word has become a blanket phrase and used in ways where:

1. It may not acknowledge the correct phrasing for traditional and spiritual practitioners that may have similar practices but do not use the word shaman.

2. It has become a word that is trendy and may not honor the path and lineages that have kept this wisdom and medicine sacred.

3. It may not acknowledge that different cultures carry different medicines in their spiritual traditions.

4. There is lack of understanding that many practitioners that have carried these traditions have actually given their lives using these practices in defense of their people.

5. The overuse and misuse of this word dilutes its potency, and does not recognize the responsibility that comes with it.

So while it is a word that has been used to refer to the ritual specialists that walk between worlds it is also vastly important that we do not dilute the magnitude of this work by using the word shaman without clear intention and understanding.

To the wisdom keepers and culture bearers whose lineages recognize them as shamans, we honor you.

In the tradition in which we share ancestral work, the word shaman does not exist, but the work is similar. We are referred to as Ambuya or Sekuru, n’anga, and svikiro. In other traditions we practice, again, the word shaman does not exist, but some similar work may occur. We are Yayi, Tata, Santera, and Santero.

With respect to our Ancestral work, Benjamin and Angela were both initiated into mediumship through the Shona traditions of Zimbabwe. As such, the bulk of ancestral practices shared here (unless otherwise noted) are rooted in the Shona tradition.

It is important to note that often the ancestors of an individual will offer guidance around specific practices, rituals, or ceremonies for the individual to follow through with. The guidance given is specific to that ancestor, their lineage, protocols, etc. and not necessarily a part of the Shona tradition.

Angela and Benjamin carry a great reverence and respect for the elders and the cultural tradition that has allowed them to support their communities.

Yes, as BIPOC individuals ourselves, we do our best to provide support for our communities by offering scholarships when funding is available.

Yes, we offer zoom sessions for a majority of the offerings that we carry. However, because of the nature of this work it is strongly encouraged to participate in our in-person retreats and workshops, or to schedule your own personal retreats. Deeper understanding of this work and its medicine occurs through direct experience and guidance.

Once a session is booked an invoice will be sent in 24-48 hours. To hold your scheduled spot we ask that you send your payment within 24-48 hours. If your session is less than 48 hours upon booking, we ask that payment be sent immediately.