IKIN
Ikin are some of the special instruments that are
part of the Ifa divination apparatus within the
Yoruba religion. They also appear in the Yoruba-
influenced Vodun religion of the Ewe (where Ifa is
referred to asAfa) and of the Fon (where Ifa is
referred to asFa). More specifically, Ikin are the
16 palm nuts used to form binary sets of data
during the divination process. In addition to Ikin,
other indispensable tools include a divination tray
(Opon Ifa) covered with white powder obtained
form a particular tree (Iyerosun), a tapper instru-
ment (Iroker Ifa), a receptacle for the Ikin (Ajere
Ifa), and, optionally, a belt made with beads for
the diviner (Babalawofor a male Ifa priest and
Iyanifafor a female Ifa priestess) to put on while
divining. Sometimes, instead of Ikin, diviners will
use chains, known asOpele, but Ikin are deemed
to have a superior divination capacity.
Divination is a critical epistemological mode in
African religion, and diviners and their instru-
ments of divination are highly regarded. Indeed,
Ifa divination allows people, through diviners, to
consultOrunmila(also known as Ifa), the orisha
of wisdom, knowledge, and divination, to gain
insight into the present and future and to receive
advice and guidance on how to best proceed. The
instruments, hence the Ikin, are used to record
Orunmila’s message to the diviner.
According to the Yoruba oral tradition, Ifa
once lived on Earth at a time when the Earth and
the sky were still united. Ifa had married and
fathered eight sons, and all lived on Earth.
Because the Earth and the sky were still one, Ifa
could then go back frequently into the sky to be
consulted by Oludamare, the supreme God.
However, one day, one of his sons insulted Ifa,
who then decided to leave the Earth and go back
to live in Heaven again. His decision had dire con-
sequences, creating much havoc, because famine
and disease plagued the Earth. Barrenness became
the norm. The elders, desperate to obtain relief,
sent eight children to Ifa, begging him to take up
residence on Earth again. Ifa refused and instead,
and out of pity, gave each one of the children a set
of 16 palm nuts, the sacred Ikin, which would
allow them to communicate with him. Through
Ikin, then, Ifa speaks to the living.
Although there are different types of palm nuts,
only those with three or more eyes are eligible to
become tools of Ifa. At the beginning of a divina-
tion session, the diviner holds all the Ikin in one
hand. He or she then tries to shift all the nuts in
the other hand at once. The diviner does this sev-
eral times. Usually, each time, one or two Ikin will
not be transferred into the other hand. As the Ikin
go back and forth from one hand to the other, the
diviner keeps a record, by tracing one vertical line
(if one Ikin is left in the hand) or two vertical lines
(when two Ikin are left) in the white powder
spread on the divination tray.
This goes on until a particularOdu Ifaemerges.
There are 256 possible Odu Ifa. Odu Ifa are
believed to address all possible human situations
and predicaments. Each one is associated with a
particular spiritual meaning, specific predictions,
and prescriptions, which the diviner will reveal to
their client. He or she will also inform their client
should it be necessary to perform any offerings or
sacrifices as propitiation or expiation rituals.
In addition to being practiced in Yorubaland in
Nigeria, Ifa, and therefore the presence of Ikin, is
also attested in many communities influenced by
Yoruba culture and religion, such as Lukumi in
Cuba, Santeria, Candomblé, as well as in many
other places with large West African communities,
such as Europe, the United States, Canada, Mexico,
and South and Central America. In 2005, United
Nations Educational, Scientific and Cultural
Organization listed the Ifa Divination System
as one of the “Masterpieces of the Oral and
Intangible Heritage of Humanity.”Ama MazamaSeealsoBabalawo; Candomblé; Divination Systems;
Epistemology; Ewe; Ifa;Odu Ifa; Oracles; Orisha; YorubaFurther Readings
Alpini, J. (1900).Les noix sacrées:Etude complète de
Fâ-Ahidégoun, génie de la sagesse et de la divination
en République Populaire du Bénin et en Afrique
(Réédité et complété par Pierre L. Alpini). Cotonou,
Benin: P. L. Alpini.
Bascom, W. R. (1993).Sixteen Cowries:Yoruba
Divination From Africa to the New World.
Bloomington: Indiana University Press.Ikin 335