Which is of course not how the post-exotics "shamanize"; "elles chamanisaient ensemble," it's said of Dondog's grandmother and her friend Jessie Loo:
"Elles ont été aimies, elles luttaient ensemble pour l’élimination du malheur. Elles interrogeaient les ennemis du peuple et elles chamanisaient ensemble. Toutes ces choses."
It's social in another way, in several other ways, but among them, this: Volodine's Bolshevik variant of shamanism constructs a narratee (a sympathisant/e, in Volodine's terms*), for whom interrogating the enemies of the people and shamanizing together are just what you do. Are just what is to be done. in the struggle against misery.
*the sympathisant/e": in the intervew in which Volodine expands on this term, "sympathizer," he identifies it as the term the police and the journalists used during Germany's leaden years in the 70s, "to characterize those likely to appreciate the rhetoric and actions of the Rote Armee Fraktion." And thus, post-exoticism addresses itself to that narratee, the sympathizer: "My narrators always address themselves, over the heads of the police who force them to speak, to listeners who are friends and accomplices, real or imaginary."
BUT: "sympathetic" is also a term of art in hypnotism, and therefore in shamanism, at least to the extent that shamanism was theorized by Western-European ethnologues coming out of those traditions rooted in hypnotism and Mesmerism.