When Fear, Belief and Rumour Gripped Kuwait

Kuwait does not have a well-documented history of classic “mass hysteria” episodes comparable with famous school fainting outbreaks, witch trials or apocalyptic communes elsewhere.

Preview for When Fear, Belief and Rumour Gripped Kuwait

Introduction

The clearest lesson is that collective fear in Kuwait has usually attached itself to a real pressure point. Foreign occupation, rapid social change, migrant labour, family conflict, illness and digital misinformation have supplied the anxiety; familiar stories about hidden magic, dangerous outsiders or secret wrongdoing have supplied an explanation. Authorities have often responded through arrests, censorship or warnings against rumours. Some interventions have protected people from fraud. Others have risked treating contested beliefs, unpopular lifestyles or unverified allegations as established threats.

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Why Kuwait’s record looks different

The usual image of mass hysteria is a group suddenly developing unexplained physical symptoms. Modern researchers generally prefer “mass psychogenic illness” or “mass sociogenic illness”, because the symptoms are real even when no toxin or infection explains their spread. Typical cases involve dizziness, fainting, overbreathing or nausea moving quickly through a close group, often in a school or workplace. Diagnosis should come only after possible environmental and medical causes have been investigated.[nih.gov]pmc.ncbi.nlm.nih.govMass Psychogenic Illness in Haraza Elementary School, Erop…by KF Ajemu · 2020 · Cited by 7 — Common symptoms of mass psychogenic il…

There is little strong, accessible evidence for a major Kuwaiti outbreak of that precise kind. This matters because the label “mass hysteria” is often used far too loosely. A frightened crowd, a supernatural belief, a security alert and a contagious illness episode are not the same phenomenon.

Kuwait’s better-supported cases fall into three overlapping categories:

  • Supernatural belief used in alleged fraud, particularly claims to cure possession, repair relationships or remove harmful magic.
  • Moral and social scares, in which unusual behaviour, foreign cultural influence or online speech is framed as a danger to public order.
  • Rumour under crisis conditions, most dramatically during the Iraqi occupation and the campaign for international military intervention.

Treating all of these as irrational frenzy would obscure the real circumstances behind them. Kuwait experienced a brutal invasion in 1990, has a large and socially stratified expatriate population, and has undergone unusually rapid economic and cultural transformation. Collective fears have developed within those realities rather than outside them.

When Fear, Belief and Rumour Gripped Kuwait illustration 1

Sorcery fears: belief, exploitation and policing

Reports of alleged sorcery are a recurring feature of Kuwaiti crime coverage. The cases usually do not reveal an organised occult movement. They more often concern individuals accused of taking money from clients by promising supernatural solutions to emotional, medical or domestic problems.

In 2021, for example, a Kuwaiti woman told police that two women had persuaded her she was possessed and had taken nearly 30,000 Kuwaiti dinars from her while claiming they could expel the spirit. The report described bank transfers as well as cash payments, showing how a frightening interpretation of personal distress could become the basis of prolonged financial exploitation.[Gulf News]gulfnews.comkuwaiti woman pays 96000 to get rid of jinn 1.78239964Gulf NewsKuwaiti woman pays $96000 to get rid of jinn - DubaiMarch 31, 2021 — 31 Mar 2021 — Cairo: A Kuwaiti woman has accused two other…Published: March 31, 2021

A 2017 police report described the arrest of a man presented as a spiritual healer who claimed he could treat psychological problems and prepare materials intended to influence the employers of domestic workers. Detectives reportedly used an undercover officer before making the arrest. The story placed “sorcery” alongside fraud, psychological vulnerability and unequal labour relations rather than documenting any broad religious movement.[Kuwait Times]kuwaittimes.comKuwait Times

Kuwait’s official news agency similarly reported in July 2025 that police had arrested a person accused of obtaining money through claims of black magic, divination and sorcery.[Kuna]kuna.net.kwKuna KUNA: Kuwait Mo I arrests "black magic" swindlerKUNA: Kuwait MoI arrests "black magic" swindler - Security16 Jul 2025 — A person deceiving people under pretenses of practicing blac… Yet court outcomes show why such accusations require careful scrutiny. In another 2025 case, an appeals court acquitted a woman previously convicted of fraud and practising witchcraft, finding that the evidence and procedures were insufficient.[arabtimes]arabtimesonline.comarabtimes Woman Accused Of Witchcraft And Fraud AcquittedarabtimesWoman Accused Of Witchcraft And Fraud AcquittedMay 10, 2025 — 10 May 2025 — The Misdemeanor Appeals Court has overturned a previ…Published: May 10, 2025

These cases reveal three different issues that can easily be collapsed into one sensational story:

Religious or folkloric belief. Belief in possession, harmful magic or spiritual healing exists within a wider religious and cultural world. Belief alone does not prove fraud, coercion or mental illness.

Commercial exploitation. A practitioner may use fear to extract money, isolate a client or discourage medical treatment. That is a concrete harm capable of investigation through payments, communications and witness evidence.

Official labelling. Police and newspapers may call a suspect a witch, sorcerer or shaman before a court has established what happened. Such language can turn an allegation into a public identity and may encourage readers to see unrelated objects as proof of supernatural wrongdoing.

The distinction is especially important for migrants and domestic workers. Descriptions such as “Asian sorcerer” can combine an accusation of fraud with a stereotype of the culturally unfamiliar outsider. The central legal question should be deception or harm, not whether authorities or journalists find a person’s religious practices strange.

Possession and healing in everyday culture

Supernatural explanations in Kuwait are not confined to police reports. They also appear in folk healing, family storytelling and popular entertainment. A Kuwait News Agency feature reproduced in the local press described a ritual healing tradition involving music, dancing, animal sacrifice and the belief that a troubling spirit could be appeased or expelled. The same account noted that some people regarded the ceremonies as entertainment and that participants paid the performing group.[Kuwait Times]kuwaittimes.comKuwait Times

This is not evidence of a secret cult. It is better understood as a changing folk practice situated between healing, performance and religious controversy. Its meanings differ among organisers, clients, observers and clerics. For one person it may be a cure; for another, inherited custom; for another, prohibited superstition.

The social force of possession belief comes from its ability to make confusing suffering intelligible. Anxiety, depression, relationship conflict, unexplained pain or frightening behaviour may be interpreted as the work of an external being. That can reduce personal blame and provide a recognised path to help. It can also expose a distressed person to coercive treatment or repeated payments.

The safest analytical approach is therefore neither mockery nor automatic validation. A responsible investigation asks whether the person received appropriate medical care, whether consent was present, whether money was obtained dishonestly and whether anyone was assaulted, confined or threatened. The truth of a supernatural claim cannot be settled by displaying charms, powders or handwritten papers to the press.

The incubator story: Kuwait’s most consequential rumour

The most internationally important episode of contagious belief connected with Kuwait was not a local witch panic. It was the claim that Iraqi soldiers had removed premature babies from hospital incubators and left them to die during the 1990 occupation.

The story emerged in conditions almost designed for rumour. Iraq had invaded Kuwait on 2 August, committed grave abuses and restricted independent access. Refugees, exiled officials and journalists were trying to describe events inside an occupied country where reliable verification was exceptionally difficult.[Human Rights Watch]hrw.orgHuman Rights Watch

On 10 October 1990, a 15-year-old Kuwaiti girl identified publicly only as Nayirah told an informal United States congressional hearing that she had seen Iraqi soldiers remove babies from incubators. Her account received enormous attention and was repeated by political leaders making the case for force against Iraq. It was later revealed that she was the daughter of Kuwait’s ambassador to the United States, a connection that had not been disclosed to the audience.[Wikipedia]WikipediaNayirah testimonyNayirah testimony

A detailed Middle East Watch investigation interviewed doctors, nurses and other hospital staff and examined hospital and burial records after Kuwait’s liberation. It concluded that there was no credible evidence supporting the widely circulated account of babies being killed through systematic incubator removal. The investigators stressed at the same time that Iraqi forces had committed many genuine and serious human-rights abuses in Kuwait.[Human Rights Watch]hrw.orgHuman Rights Watch

This distinction is essential. Debunking the incubator narrative does not minimise the occupation. It shows how a false or grossly distorted atrocity story can become attached to a real atrocity campaign and then overshadow better evidence.

The story spread because it had several powerful features:

  • It placed entirely helpless victims at the centre.
  • It turned complex questions about war into an immediate moral test.
  • It came from someone presented as a young eyewitness.
  • It fitted what audiences already believed about the Iraqi government’s brutality.
  • Restricted access to occupied Kuwait made rapid independent checking difficult.
  • Advocacy organisations, officials and news outlets repeated one another, giving the claim an appearance of multiple confirmation.

The episode is often described as propaganda, but “rumour cascade” is also useful. People did not all repeat the account for the same reason. Some may have deliberately promoted it; others probably believed it; still others considered it plausible enough to report under wartime pressure. Once prestigious organisations and senior politicians endorsed the claim, contradiction became harder.

Its enduring importance lies in the damage done in both directions. A false atrocity claim helped build support for war, while its later exposure encouraged scepticism towards authentic testimony from people who had endured detention, disappearance, torture and killing. Middle East Watch explicitly warned that the incubator story diverted attention from documented Iraqi violations.[Human Rights Watch]hrw.orgHuman Rights Watch

When Fear, Belief and Rumour Gripped Kuwait illustration 2

Rumour control in the digital state

Kuwait’s more recent scares travel through social media rather than refugee testimony and satellite television alone. Official responses increasingly treat unverified online claims as threats to public order.

In 2021, the authorities announced the arrest of two people accused of using false social-media accounts to spread rumours. More recent official statements have similarly warned against false or unverified information and linked misleading videos to public disorder.[Kuna]kuna.net.kwArticle Details.aspxArticle Details.aspx

There is a legitimate public interest in correcting dangerous misinformation, particularly during epidemics, security incidents or emergencies. The World Health Organization has repeatedly emphasised that misinformation can undermine vaccination, distort risk perception and obstruct public-health responses.[World Health Organization]who.intdonors making a difference fighting myths and misinformationdonors making a difference fighting myths and misinformation

Yet criminalising rumour raises its own risks. A vague category such as “false news” may cover deliberate deception, mistaken eyewitness reporting, satire, political criticism and information that authorities merely find embarrassing. Heavy punishment can also reduce the flow of useful information during an emergency, as witnesses become afraid to report something before every detail is confirmed.

A proportionate response separates:

  • fabricated claims intended to defraud or provoke harm;
  • rapidly changing reports shared in good faith;
  • criticism and political opinion;
  • identifiable threats or incitement;
  • mistaken interpretations of genuine events.

Correction is often more effective than spectacle. Prompt factual updates, publication of evidence and acknowledgement of uncertainty reduce the informational vacuum in which rumours thrive. Arrest announcements without a clear explanation may deter some users, but they can also reinforce the idea that important facts are being hidden.

Moral panic or genuine danger?

Kuwait’s panic history repeatedly shows how easily genuine harm and exaggerated threat can coexist.

Sorcery cases may involve real financial abuse, but supernatural labels can outrun the evidence. Wartime Kuwait suffered real atrocities, but the most famous atrocity story proved unreliable. Online rumours can cause public harm, but broad policing of speech can turn uncertainty or dissent into a security offence.

A useful test is to ask five questions:

  1. What is the documented harm? Loss of money, physical abuse, intimidation and deliberate fabrication can be investigated without proving a supernatural claim.
  2. Who first made the allegation? Anonymous posts, interested officials and frightened witnesses require different kinds of checking.
  3. How independent are the confirmations? Ten reports repeating one original source are not ten witnesses.
  4. Which group is being cast as the hidden threat? Migrants, religious minorities, young people and political opponents are especially vulnerable to being turned into convenient outsiders.
  5. What evidence would disprove the claim? A fear that cannot be tested or contradicted is likely to grow rather than resolve.

The term “cult” is rarely helpful in the Kuwaiti cases currently supported by strong public evidence. The recurring pattern is not an established succession of closed, charismatic sects. It is a social history of frightening claims: possession interpreted as fact, healers accused of fraud, unfamiliar practices represented as dangerous magic, and rumours gaining authority through repetition.

Why these stories persist

Kuwait’s collective fears are culturally important because they reveal how people negotiate uncertainty in a society transformed within a few generations by oil wealth, urbanisation, migration, war and digital communication.

Supernatural explanations endure because they make private misfortune feel purposeful. Moral scares endure because they convert difficult changes in family life, culture or technology into a struggle between innocence and corruption. Wartime rumours endure because emotionally powerful stories are easier to remember than complicated records of verified abuse.

The country’s history also demonstrates that scepticism must be selective rather than cynical. The exposure of one false claim does not prove that every frightening report is false. Conversely, the existence of genuine danger does not make every allegation true. The strongest response is patient verification: investigate physical and medical causes, follow financial evidence, protect vulnerable people, identify the original source of a rumour and preserve room for correction.

That approach avoids two damaging extremes. One is credulity, in which accusations of magic, possession or hidden conspiracy are treated as proof. The other is contempt, in which frightened or suffering people are dismissed as irrational. Kuwait’s cases show that collective belief is most revealing when examined not as a national character flaw, but as a human response to pressure, uncertainty and unequal access to trustworthy information.

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Endnotes

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