Authors :
John Laurence K. Waweru; Lucy R. Kimaro; Dr. James Wambugu
Volume/Issue :
Volume 7 - 2022, Issue 9 - September
Google Scholar :
https://bit.ly/3IIfn9N
Scribd :
https://bit.ly/3qQCl8d
DOI :
https://doi.org/10.5281/zenodo.7098502
Abstract :
This article examines the concept of Migiro,
Thahu and Kirumi among the Agikuyu people as a
remedy and cause of social unity and harmony among
the Agikuyu people of Kenya. The study draws the
emerging insights and interpretations indicating that the
entire life of the Agikuyu people was confined in
observing the moral teachings that were provided by
their traditional religion that emphasized on observing
Migiro (Set prohibitions) thahu (taboos) and Kirumi
(curse). In observing carefully and practicing the moral
teaching as presented to the people by their ancestors,
the Agikuyu people were assured to live in unity and
harmony. The puzzling occurrence is that there is real
phobia for Kirumi (Curse) among the Agikuyu which
follows the breaking down of the set rules, prohibitions
(Migiro) that leads to Thahu (taboo, uncleanliness) and if
one doesn’t repent receives Kirumi (is cursed). The
African people still hold these practices as dear to them
and have served them throughout their long history of
existence. In African society, members from all walks of
life are confined to practicing these practices both as
religious remedy and as a means to keep in harmony
with the spirits (ngomi)of their ancestors. By observing
this practice, they are assured of preserving peace, unity
and tranquillity among their fellow community
members. From time to time an African will always find
oneself posing questions and, in some cases, questioning
in the questions as follows: what are the migiro (set
prohibitions) and what are the consequences when
broken? Does fear of breaking migiro, lead one to a
condition of thahu (uncleanliness) and consequently, is
kirumi grounded on rational belief? Who is entitled to
cleanse one from thahu (taboos, uncleanliness)? what are
the main objectives of migiro? what is the objective of
kirumi (curse) who are the recipient of curse (kirumi)
and why? can anything good emerge from the curse or
from cursing? where does the curse scare people and
spare others, terrify some and horrify others? To what
advantage or disadvantage does it confer to the
beneficiary? Are curses inflatable or are they
heterogenous? What are their insinuations in the sociohistorical and belief systems? These are some of the
questions that this article wishes to address and most
importantly among the Agikuyu community
Keywords :
Migiro (sets of prohibitions), Thahu (taboos, abomination,uncleanness),Irumi (curses, singular Kirumi, curse,), Mundu- Mugo (Diviner, Cleanser)
This article examines the concept of Migiro,
Thahu and Kirumi among the Agikuyu people as a
remedy and cause of social unity and harmony among
the Agikuyu people of Kenya. The study draws the
emerging insights and interpretations indicating that the
entire life of the Agikuyu people was confined in
observing the moral teachings that were provided by
their traditional religion that emphasized on observing
Migiro (Set prohibitions) thahu (taboos) and Kirumi
(curse). In observing carefully and practicing the moral
teaching as presented to the people by their ancestors,
the Agikuyu people were assured to live in unity and
harmony. The puzzling occurrence is that there is real
phobia for Kirumi (Curse) among the Agikuyu which
follows the breaking down of the set rules, prohibitions
(Migiro) that leads to Thahu (taboo, uncleanliness) and if
one doesn’t repent receives Kirumi (is cursed). The
African people still hold these practices as dear to them
and have served them throughout their long history of
existence. In African society, members from all walks of
life are confined to practicing these practices both as
religious remedy and as a means to keep in harmony
with the spirits (ngomi)of their ancestors. By observing
this practice, they are assured of preserving peace, unity
and tranquillity among their fellow community
members. From time to time an African will always find
oneself posing questions and, in some cases, questioning
in the questions as follows: what are the migiro (set
prohibitions) and what are the consequences when
broken? Does fear of breaking migiro, lead one to a
condition of thahu (uncleanliness) and consequently, is
kirumi grounded on rational belief? Who is entitled to
cleanse one from thahu (taboos, uncleanliness)? what are
the main objectives of migiro? what is the objective of
kirumi (curse) who are the recipient of curse (kirumi)
and why? can anything good emerge from the curse or
from cursing? where does the curse scare people and
spare others, terrify some and horrify others? To what
advantage or disadvantage does it confer to the
beneficiary? Are curses inflatable or are they
heterogenous? What are their insinuations in the sociohistorical and belief systems? These are some of the
questions that this article wishes to address and most
importantly among the Agikuyu community
Keywords :
Migiro (sets of prohibitions), Thahu (taboos, abomination,uncleanness),Irumi (curses, singular Kirumi, curse,), Mundu- Mugo (Diviner, Cleanser)
