ISEFA – Mano de Orula: Understanding the “One Hand of Ifa” Ceremony

Isefa or Mano de Orula? Understanding the “One Hand of Ifa”

This article is for informational and educational purposes only. It is designed for those who are curious or confused about the terms “Isefa” and “Mano de Orula” (also known as Awó Fakan for men and Ikofá or Icófafún for women in the Afro-Cuban Lucumí tradition of Ifa). This is not a comparison to determine which is “better,” but rather to help readers understand both practices and their core elements. Ultimately, each person’s Ori (spiritual head) determines where they belong.

Why Is It Called the “One Hand of Ifa”?

The term “One Hand of Ifa” refers to the sacred icon, the pot and its consecrated contents, that a person receives. The “hand” represents the number of sacred palm nuts (ikin) given during the ceremony.

• For men, this typically ranges from 19–21 palm nuts, though the true “hand” consists of 16 ikin, each symbolizing one of the 16 Major Odus of Ifa, from Eji Ogbe (#1) to Ofun Meji (#16).

• This symbolism is the first reason for the name “One Hand of Ifa.”

The Second Reason Behind the Name

In Yoruba tradition (Isese) and Afro-Cuban Lucumí practice, the Isefa ceremony is seen as a precursor to Tefa, initiation into Ifa as a Babalawo (male Ifa priest).

When a man undergoes full Ifa initiation:

• His original “One Hand” (16 ikin) is added to a new set of palm nuts.

• A complete Babalawo’s Ifa icon contains at least two hands (32 ikin), though some lineages may include more, depending on regional traditions.

• Only after the initiation rites are complete can the pot be considered a full Ifa icon.

Men vs. Women in Ifa

• In Afro-Cuban Lucumí tradition:

  • Men receive Awó Fakan (Mano de Orula).

  • Women receive Ikofá or Icófafún, usually with only 1 or 2 ikin, depending on their odu.

  • Women cannot be initiated as Babalawos in Lucumí. Their Ifa journey typically ends at Ikofá, except in rare cases where they undergo the Apetebí Ayafá ceremony to add more ikin to their pots.

• In Isese (Yoruba traditional practice):

  • Women can be initiated into Ifa as Iyanifas (female Ifa priests) through Tefa, following the same process as men.

  • However, some lineages—like the author’s—do not initiate women into Ifa, considering it taboo.

Isefa as a Glimpse Into Destiny

For men in both traditions, Isefa provides a temporary glimpse into one’s destiny and acts as the first step toward becoming a Babalawo.

• In Lucumí, certain odus may prohibit a man from becoming a Babalawo, as can being openly homosexual, which is considered taboo in both Isese and Afro-Cuban Ifa.

• In Isese, there are no odus that explicitly forbid a candidate from becoming a Babalawo or Iyanifa, though homosexuality remains taboo in most lineages.

To be continued…The next blog post will go deeper into the specifics of Isefa and Mano de Orula in both traditions