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.