Togo: Whether the first born son and/or the only son born into a family has a customary obligation to become a Voodoo priest; consequences for refusal (2014-August 2016)

Research Directorate, Immigration and Refugee Board of Canada, Ottawa

1. Prevalence of Voodoo in Togo

Sources explain that voodoo [also known as Vodoun, Vodun or Vodu] originated in the 16th century on the banks of the Mono River, which separates Togo from Benin (AFP 27 Sept. 2015; Savoir News 9 Apr. 2012; Togo 23 Oct. 2007). In a video on Togo's Voodoo market posted on the National Geographic Society website, investigative journalist Bryan Christy indicates that "[o]ne of the unique aspects about Togo is that voodoo is real and alive" (The National Geographic Society 1 Sept. 2015). The Togo tourism website similarly states that [translation] "animistic practices and beliefs are still deeply rooted in the daily life of local people" (Togo Tourisme n.d.a). Several sources emphasize the presence of a prominent voodoo fetish market [Marché des fétiches] in Lomé (Professor 16 Aug. 2016; AFP 27 Sept. 2015; Jeune Afrique 2 July 2015). In correspondence with the Research Directorate, a professor of African and African-American studies at Harvard University who has written academic works on African voodoo, stated that the market in Lomé is "[o]ne of the largest Vodun markets" in both Benin and Togo (Professor 16 Aug. 2016).

In correspondence with the Research Directorate, a professor emerita of anthropology at the University of Michigan-Flint, whose research interests include Vodoo in West Africa, in particular on Gorovodu in Togo, stated that "almost everyone in the country is involved or has been involved in a Vodu community or ancestral practices often called Vodu" (Professor Emerita 17 Aug. 2016). According to sources, more than 50 percent of the population of Togo practices Voodoo (AFP 27 Sept. 2015; Savoir News 9 Apr. 2012; Togo 23 Oct. 2007).

The Professor of African and African-American studies stated that voodoo "is widely practiced and accepted" in the southern part of the country (Professor 16 Aug. 2016). Other sources also indicate that Voodoo is particularly prevalent in the south of the country (Associate Professor of Anthropology 12 Aug. 2016; Togo Tourisme n.d.b). Agence France-Presse (AFP) reports that, "[i]n the south, voodoo shrines dot the countryside where most Togolese live" (27 Sept. 2015).

In correspondence with the Research Directorate, a doctor of anthropology who has taught anthropology courses at several American universities and who has lived and worked in many communities in Togo and Benin where Voodoo has a "significant presence," stated that

there is a tremendous amount of regional variation in how, and in what forms, the adoration of vodun occurs in Togo. This is rapidly shifting terrain, as certain vodun gain or lose local popularity, and as competing influences (most notably Pentecostalism in the past few decades) alter the ways in which vodun practices occur. (Doctor of anthropology 12 Aug. 2016)

Similarly, the Professor Emerita stated that "vodu cultures and practices can differ from place to place, for there is very little hierarchy beyond small regional connections. Even villages very close to each other can maintain differences" (Professor Emerita 17 Aug. 2016).

2. Obligation for First or Only Son of a Family to Become a Voodoo Priest

In correspondence with the Research Directorate, an assistant professor of anthropology and religion at Trinity College, who has researched Voodoo, notably in West Africa, stated that the first or only son born into a family does not have a customary obligation to assume the position of voodoo priest (Assistant Professor 19 Aug. 2016). The Doctor of anthropology indicated that, to his knowledge, the first or only son born into a family is not customarily obligated to assume the position of voodoo priest, but noted that this could be true "in certain instances" due to the variety in the practice of voodoo in the country (12 Aug. 2016). The Professor Emerita stated that, specifically in regards to Gorovodu, "[it] is not always the case" that a first or only son is obligated to assume the role of priest, further stating that

[a]ny child of a priest can decide not to take up the priesthood and the father will probably not object. Sometimes a daughter will take over. And almost always, persons not even related to the head priest will take up his work upon his death. (17 Aug. 2016)

In contrast, the Professor of African and African-American studies stated that the first or only son born into a family "generally" has a customary obligation to assume the position of voodoo priest, observing that "there is a lot of pressure put on this person to fulfil this role - particularly if it is one of the historic priesthoods" (Professor 16 Aug. 2016). The same source indicated that some priesthoods are linked to historic chieftaincies or titles and explained that

[t]hese vodun go back historically to specific individuals (rulers) so they sometimes carry even more pressure than if the vodun temple is a more recent one. It also depends on how many families are involved with a particular Vodun temple. If there are a number of potential priests to choose from in an extended family, it puts less pressure on an individual than if there is only one. (ibid.)

The same source added that

[t]here is an additional factor of divination. In selecting the priest it is not strictly primogeniture sometimes, but the "calling" - e.g. that Fa (IFA [sic]) [depending on the language] divination has determined that X individual is the one to do this. In this case, sometimes it goes back several generations - the ancestor who is believed to have "brought" one into the world was a priest or devotee of X god, so it is assumed that this infant will likely grow up to have a special connection with this god. (ibid.)

The Assistant Professor of anthropology and religion likewise stated that decisions on who is to assume the position of priest "are made by Afa (known as Fa in Benin and Ifa in Nigeria) - an oracular spirit," but added that "[i]t could be the [first] son. It could be someone else in the family, lineage, or clan. So, it varies" (Assistant Professor 19 Aug. 2016).

3. Consequences for Refusal

Information on the consequences of refusing to assume the role of voodoo priest was scare among the sources consulted by the Research Directorate within time constraints of this Response.

The Assistant Professor of anthropology and religion stated that

[i]f the person refuses (which I have seen [happen] MANY times) the current priest simply consults Afa (an oracular spirit) where a new person is chosen. The person who refused may be teased or possibly rejected by members of the family but in most cases that is the extent of the consequences. (Assistant Professor 19 Aug. 2016, emphasis in original)

The Doctor of anthropology stated that, to his knowledge, any consequences for refusing to take on the customary role of a voodoo priest in Togo may depend on the specific situation (12 Aug. 2016). The Professor of African and African-American studies similarly stated that the consequences may depend on the circumstances (Professor 16 Aug. 2016). The Professor stated that

[o]ne can be asked to move from the family home (if this is connected with a temple). There can be threats of poisoning or accidents or sickness or infertility or harm to one's family (which is also to say, that everything that happens is seen to have a cause/reason, so sometimes this factors in it). (ibid.)

The Professor Emerita added that, while she was unaware "of any serious problems concerning a refusal to become a priest," she noted that she was "not a specialist of, for example, the more ancient forms of Vodu, and perhaps there are indeed consequences [in those cases]" (Professor Emerita 16 Aug. 2016).

Information on specific instances of violence resulting from such a refusal could not be found among the sources consulted by the Research Directorate within time constraints of this Response.

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim for refugee protection. Please find below the list of sources consulted in researching this Information Request.

References

Agence France-Presse (AFP). 27 September 2015. Emile Kouton. "Togo: Dances, Trances and a Mysterious Sacred Stone." [Accessed 17 Aug. 2016]

Associate Professor of anthropology, Agnes Scott College, Georgia, US. 12 August 2016. Correspondence with the Research Directorate.

Assistant Professor of anthropology and religion, Trinity College, Toronto. 19 August 2016. Correspondence with the Research Directorate.

Doctor of anthropology. 12 August 2016. Correspondence with the Research Directorate.

Jeune Afrique. 2 July 2015. Georges Dougueli. "Au coeur de la puissance vaudoue." [Accessed 12 Aug. 2016]

The National Geographic Society. 1 September 2015. "Video: Inside Togo's Voodoo Fetish Market." [Accessed 8 Aug. 2016]

Professor Emerita of anthropology, University of Michigan-Flint. 17 August 2016. Correspondence with the Research Directorate.

Professor of African and African-American studies, Harvard University. 16 August 2016. Correspondence with the Research Directorate.

Savoir News. 9 April 2012. Junior Aurel. "Togbui Gnagblondjro III: 'Le Vaudou n'est pas satanique. Les jeunes d'aujourd'hui doivent s'approcher de leurs grands parents et leur demander ce qui les protègeait'." [Accessed 12 Aug. 2016]

Togo. 23 October 2007. "Aného, capitale du vaudou." [Accessed 12 Aug. 2016]

Togo Tourisme. N.d.a. "Les pratiques animistes." [Accessed 12 Aug. 2016]

Togo Tourisme. N.d.b. "Religions et croyances." [Accessed 12 Aug. 2016]

Additional Sources Consulted

Publication: Cord of Blood: Possession and the Making of Voodoo.

Internet sites, including: AfricaTime; Afrik.com; L'Afrique au présent passé; Amnesty International; AllAfrica; Association of Religion Data Archives; BBC; Courrier des Afriques; Diakadi; ecoi.net; Encyclopædia Britannica; Factiva; France Culture; Human Rights Watch; IndexMundi; IRIN; Le Monde; Religious Tolerance; Togocultures.com; LeTogolais.com; Togo-Online; UN - Refworld, UNICEF; US - Central Intelligence Agency, Department of State; World Atlas; World Culture Encyclopedia.