‘In Gaza We Die a 1000 Deaths a Day’

For over a year and five months, the people of Gaza have endured an unrelenting war of extermination—one that has robbed them not only of life’s comforts but of its very essence. Eighteen months of ceaseless suffering, where mere survival has become an act of defiance. The Israeli genocide in Gaza has drained every ounce of their strength—physically, mentally, and emotionally. And for those not granted the mercy of a single, swift death, every moment is a slow, agonizing descent into an unspeakable catastrophe. A never-ending cycle of death inflicted upon them by Israel—where one does not simply perish once, but dies a thousand deaths every day.

Under the relentless barrage of missiles raining down upon us, every passing moment is a gamble with fate. If we escape death today, there is no certainty that it will not claim us tomorrow—for in Israel’s eyes, we are all targets. As if the ceaseless bombardment were not enough, we are also stripped of life’s most basic essentials: food, water, electricity. Existence itself has been reduced to an endless procession of lines—one for a sip of clean water, another for a brief charge of a phone, yet another for a meager ration of humanitarian aid.

But among all these hardships, one of the most crushing has been the loss of cooking gas. With the suffocating blockade and the total closure of border crossings, the last fragile thread connecting us to a semblance of normalcy has been severed. Preparing a meal has become an ordeal, an insurmountable task that drapes every household in Gaza with the weight of exhaustion and despair.

The Cooking Gas Crisis: How It Began

Even before the total closure of Gaza’s crossings during Israel’s war of extermination, access to cooking gas was already scarce, failing to meet the population’s basic needs. Nowhere was this crisis felt more acutely than in the north, where gas barely trickled in—even during the rare moments when Israel allowed limited supplies into the south.

When a brief ceasefire was brokered—only to be swiftly shattered by Israel—residents of northern Gaza were once again left without their share. And the moment the ceasefire ended, the crossings were slammed shut once more, plunging people back into uncertainty, forcing them to navigate survival in the face of the unknown.

Malak Radwan, a resident of northern Gaza, recalls: “The first time we managed to get any cooking gas was after the ceasefire in February, 2025. But it didn’t come from our area—we had to depend on our relatives in the south to share what little they had.”

In southern Gaza, gas distribution operated through a system known as “Gas Lists,” where families were registered in a turn-based queue to receive their cylinders. Even then, the allocated amounts were woefully insufficient to meet the needs of the population. Yet, despite its scarcity and inflated cost, gas was still seen as a rare privilege—one that people clung to with gratitude.

But as the siege tightened and Israel’s total closure of the crossings dragged on, these lists became little more than illusions of hope—long, stagnant lines that might never move. According to the Government Media Office in Gaza, the Israeli occupation has prevented the entry of 18,600 aid trucks and 1,550 fuel trucks, including those carrying cooking gas, further exacerbating the suffering of the Palestinian people. Left stranded in uncertainty, families were forced to seek out alternative ways to cook, even as every other resource around them faded into oblivion.

Alternative Cooking Methods Amidst Catastrophe

They say necessity is the mother of invention, but what happens when all means of invention have vanished? Can the resort to primitive methods still be considered innovation in the face of such overwhelming disaster?

In Gaza, residents have been driven to rely on primitive cooking methods—each effort a dangerous gamble that weighs heavily on their bodies, their souls, and their fragile mental state.

Once, gathering around a coal fire to brew tea on a cold winter’s night was a beloved family ritual, a moment unmatched in its warmth. But now, that same fire has been forced upon us as a way of life—one that ignites not only our stoves but also the anguish in our hearts.

Yet, even firewood has become a distant luxury. Its price has soared, driven by the scarcity of trees, forcing some to scavenge shattered wood from the ruins of bombed homes or burn whatever fragments of furniture they have left. Never did we envision a day when we would be compelled to set our own belongings aflame just to prepare a meal.


“My fingers seem to melt with the fire every time I light it,” my mother sighs.

With firewood becoming prohibitively expensive, many have resorted to standing in yet another queue—this time in front of makeshift clay ovens, hoping to cook whatever food they have left. Umm Mohammad, a displaced woman from northern Gaza, has started her own small business: operating a clay oven where she bakes bread and prepares meals in exchange for a few Shekels.
“I began this work to support myself after losing everything during my displacement to the south. At the same time, I wanted to help those who have no means of cooking in their homes or tents,” she says.

For many families, even a few shekels are out of reach. The only remaining option is to rely on community kitchens—yet another queue to stand in, another obstacle in the endless struggle for survival. These kitchens provide just one meal a day, forcing many to subsist on cold canned food for the rest of their meals. Even the single meal was denied to them by the Israeli occupation. According to a report issued by the Government Media Office in Gaza, the Israeli occupation has directly targeted 60 charity kitchens and aid centers in a ruthless campaign aimed at starving the Palestinian people in Gaza. This has resulted in 80% of Gazan citizens losing their source of food.

The impact has been especially harsh on children and the elderly, who desperately need warm, nutritious food to sustain them.

And this is yet another burden we set aside amid the bleakness of our lives. Here in Gaza, the closure of border crossings is not the only barrier worsening the disaster of cooking gas shortages. As Gazans, we do not have the luxury of choosing our daily meals, nor do we have the privilege of enjoying a well-balanced diet. Every day, we are forced to go to the market, only to face the recurring frustration of missing food supplies. We are compelled to prepare meals we do not desire because no alternatives exist, and to eat unbalanced meals because we cannot afford anything better. Here, every moment we endure is a catastrophe in itself.

The Health and Social Consequences of the Gas Shortage

The crisis extends far beyond the inability to cook—it has dire implications for both health and society. Malnutrition has become rampant due to the lack of proper food preparation, leading to widespread cases of general weakness and anemia, especially among children.

Respiratory illnesses have also surged, as people are forced to burn wood and coal inside their homes, inhaling thick smoke with every breath. This has exacerbated the suffering of the sick and elderly.

Amani Al-Ghefari, a resident of northern Gaza, recounts her ordeal: “As someone with nearsightedness who wears corrective glasses, the smoke from burning wood has not only worsened my vision but has also caused a constant burning in my eyes, accompanied by migraines and relentless coughing. The most harrowing consequence, however, has been the physical strain—splitting firewood has taken a severe toll on my joints, leading to months of painful physical therapy.”

But the catastrophe is not limited to physical health—it has deeply scarred the psyche of every Gazan. Food is no longer just a means of sustenance; it has become a haunting memory of life before the genocide. The warmth of family gatherings around a meal has been replaced by a daily struggle for mere survival.
One mother confesses in anguish:
“I can no longer cook a warm meal for my children. I feel helpless, unable to provide for their most basic needs.”

Gaza’s Plea for Its Most Basic Rights

Amidst this suffering, numerous humanitarian organizations have made urgent appeals for aid to enter Gaza. The World Food Programme has expressed concern over the closure of 25 bakeries it supports in Gaza, due to a lack of fuel and flour. Yet, Israel continues its punitive policies, blocking fuel and essential supplies. Human rights advocates persist in calling for the immediate reopening of crossings and the unrestricted flow of aid to all areas of the Strip.

What is happening in Gaza is not merely a humanitarian crisis—it is an orchestrated catastrophe. Life as we knew it has been obliterated, and the suffering has surpassed all conceivable limits. Now more than ever, there is an urgent need for decisive international intervention to save the people of Gaza and to lift the inhumane siege that deprives them of even the most basic right—to cook their own food.

Silence is no longer an option. Every passing moment means more hunger, more pain, more devastation. Supporting Gaza is not just a humanitarian duty—it is a moral imperative that the world can no longer afford to ignore.

Quds News Network

CrossFireArabia

CrossFireArabia

Dr. Marwan Asmar holds a PhD from Leeds University and is a freelance writer specializing on the Middle East. He has worked as a journalist since the early 1990s in Jordan and the Gulf countries, and been widely published, including at Albawaba, Gulf News, Al Ghad, World Press Review and others.

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Wounders of Arabic

EDITOR’S NOTE: I wrote this article “On Arabic” in 2008 and posted on hackwriters.com. I am reprinting it here for relvance and archival use

Compared with English, Arabic is an easy read if it is written well. When you look at English, the perception of the language, written and oral, took centuries of development from archaic structures associated with the old English of Geoffrey Chaucer, passing to Shakespeare and Christopher Marlow to George Elliot, Charles Dickens, Virginia Wolfe as well as many others and not mentioning the new contemporaries.

With Arabic it’s different. Although there may have been stages of development through out the centuries, it seems the clarity of the Arabic language was a one-time affair, represented in the Holy Koran brought down from the skies through Angel Gabriel to Prophet Mohammad in the 7th century and passed on to the Muslim community.

The Koran represented a basis for the Arabic language as it is spoken and written today. Unlike English, back in the 7th century Arabic was written in a clear, transparent, effective tone that involved action, and designed from every member of the social community, rich and poor, educated and illiterate, a source of knowledge and speech and continued to be so as it passed down through the centuries.

With English it was different. First if all, the language itself was derivative from other linguistic structures like Germanic, Latin, and French, many of which have said this is what made it stronger; Secondly English was helped by the issue of economic development as new inventions, processes and way of doing things required the development of new words, terminologies and syntax which evolved from the 17th century onwards.

Today some have been known to criticize Arabic for failing to be innovative, or developing to meet the needs of modernization and even globalization, with its inability to produce new words and terminologies to pace with the development going on in the region and the world.

However, one of the points that has to be clarified is that as these inventions came from the western countries and as communicated in English, the language proved more flexible in coming up with new words and terms, as opposed to the Arabic language that adopted a reactive approach with linguists from the region acting haphazardly in their word formations rather than following a methodical pattern.

In the process as well, we tend to get used to hearing the words and terminologies in say the English language and when we hear their equivalents in other languages such as Arabic, as there is a sense of word creation even in translations, it becomes odd and foreign simply because our ears have got used to the English pronunciation.


But this is a different view related to globalization, how much are we as Arabs integrated into the international system, how much we take from it, what do we take, what do we buy, our consumer habits and trends and indeed, how much do we produce and contribute to world society.

While this in turn becomes related to our language, its use, how much we mix words, English-Arabic, Arabic-English, the fact of the matter is that the language itself, spoken by about 300 million people in 22 Arab countries and about a 1.5 billion in Muslim countries who read the Koran in Arabic, says a great deal.

Arabic is a cogent force, its simple, attractive and gets the point across in as a logical manner as possible. It’s easy to read and to understand. It’s structure is less complex as say French and German which are grammatically more demanding than the English language.

However, just like any other language, writing in Arabic has to be learnt, it’s a professional skill; that’s why today there is an endless beating about the bush were getting the idea across is deliberately pumped and inflated and there is much hankering because of political considerations relating to ruler, government, state, security apparatuses and so on.


These considerations are over-riding and smack directly with the professionalism of writing and the way the writing of Arabic should be as passed on and continued through out the holy Koran which is sometimes used as a source of criticism by western writers and pedagogics who claim the Arabic language lacks the basis for producing new words as do the other languages.

But when Arabic is spoken and written as part of the social community there is a sense of modernist continuum as expressed in its words, expressions, figures of speech and syntax found in the structure of the language.


Nowhere is this more emphasized than it is in the Koran. Written in the 7th century, the Koran is timeless in its spiritual message, a modernist document in its approach with words, phrases and expressions that apply as much today as when it was handed down, memorized and collectively written.

Words and expression apply as much then as they apply today. The word “car” for instance is used in one of its Suras (chapters) to signify a caravan route whereas its use today implies a vehicle, and striking the reader as if you are reading a modern document about social relations, economy, authority, and kinship.

The style of language appears to be modernist as well and not with case as it is say with the Bible that is written in old English, not as old as the language used by Chaucer, but is hard to fathom just the same.

That has proved problematic for the Koran. When translated into English translators often use the kind of language that is employed by the Bible, which does not reflect the actual modernist style of the Koran for the lucidness of the holy document becomes lost and replaced by an archaic and medieval structure once found in the language, although English has moved on tremendously.

© Marwan Asmar May 2008

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Dad Digs For Family After Israel Bombs Their House

Hammad’s house in the Sabra neighborhood was destroyed Dec. 6, 2023, during heavy Israeli bombardment. He said a powerful bomb weighing around 2,000 pounds (907 kilograms) struck the building while the family was inside.

On a mound of sand and shattered concrete that once formed the foundation of his six-story home in Gaza City, Mahmoud Hammad digs methodically through the debris, searching for the remains of his wife and children killed beneath the rubble.

Armed with little more than a small shovel and a metal sieve, the 45-year-old father filters sand by hand, hoping to find bone fragments that would allow him to lay his family to rest.

“In the absence of machinery, this is what we have,” he said, holding up the sieve.

Home reduced to dust

Hammad’s house in the Sabra neighborhood was destroyed Dec. 6, 2023, during heavy Israeli bombardment. He said a powerful bomb weighing around 2,000 pounds (907 kilograms) struck the building while the family was inside.

He lost his wife, six children, his brother, his brother’s wife and their four children.

Hammad survived but sustained severe injuries, including multiple rib fractures and injuries to his shoulder and pelvis. After months of partial recovery, he returned to the site to begin searching for his family’s remains.

“I wanted to bury them properly,” he said.

With the help of neighbors, he managed to retrieve and bury his brother and his brother’s family. But the bodies of his wife and children remain under layers of hardened debris.

“I collect what I can, piece by piece,” he said.

Missing under the rubble

Nearly 9,500 Palestinians are missing beneath destroyed buildings across the territory, according to official estimates in Gaza.

Officials said recovery efforts are severely hindered by the lack of heavy equipment needed to clear the debris. Despite a ceasefire that took effect in October, authorities said the entry of large-scale machinery remains restricted, limiting the ability of rescue teams to reach buried bodies.

Civil defense crews have repeatedly warned that the longer debris remains uncleared, the harder it becomes to recover remains.

Private grief amid mass destruction

Hammad said his wife was pregnant and close to delivery when the strike occurred, as medical services across Gaza were collapsing under the strain of the war.

“She and our unborn child died together,” he said.

Since December, Gaza has been battered by repeated storms that further displaced families living in makeshift shelters after their homes were destroyed.

For Hammad, however, the focus remains on the ruins before him.

Each day, he returns to sift through dust and fragments of concrete, driven by what he describes as a simple duty.

“They deserve to be buried with dignity,” he said.

At least 591 Palestinians have been killed and more than 1,598 injured in Israeli attacks since a ceasefire deal took effect Oct. 10, according to Gaza’s Health Ministry.

​​​​​​​‏Israel’s war on Gaza, which began Oct. 8, 2023, and lasted two years, has killed more than 72,000 Palestinians and wounded over 171,000, most of them women and children, and destroyed about 90% of Gaza’s civilian infrastructure.

By Tarek Chouiref in Istanbul for Anadolu

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