‘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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Living With The Dead: Gazan Families Forced to Make Homes Among The Graves

In Gaza, even the cemeteries are no longer reserved for the dead.

CROSSFIREARABIA – In Gaza, even the cemeteries are no longer reserved for the dead.

Between headstones and freshly turned earth, Palestinian families have stretched sheets, driven wooden poles into the ground and erected makeshift tents. Children carry water through rows of graves. Mothers cook whatever food they can find beside burial plots. Washing hangs between tombstones. At night, families retreat behind thin pieces of cloth, surrounded by graves because, after repeated displacement, they say there is simply nowhere else to go.

The extraordinary sight is now part of Gaza’s displacement crisis: Living families making temporary homes in places built for the dead.

In Khan Younis, Deir al-Balah and elsewhere in the Gaza Strip, cemeteries and their surroundings have become last-resort shelters for Palestinians whose homes were destroyed or who were ordered to leave areas where they had already sought refuge.

The Palestine Information Center documented the Abu Samak family sleeping on the ground between graves in Al-Sawarha cemetery in Al-Zawayda, central Gaza, after they were forced from their home east of Deir al-Balah. The family said areas to which displaced people had been directed were already packed, leaving them with few choices. Father Adham Abu Samak summed up the family’s predicament with a question heard repeatedly across Gaza: Where are we supposed to go? 

Another displaced woman, Ibtisam Abu Amra, told the Palestine Information Center that her family fled from Abu Arif east of Deir al-Balah and eventually ended up in a cemetery in the centre of the city. She described displacement as taking the children, elderly relatives and whatever possessions could be carried and heading towards an unknown destination. When every alternative was exhausted, she said, the cemetery was what remained.

Ten Children Living Among the Graves

One of the clearest recent examples comes from the Al-Namsawi area of Khan Younis.

In July 2026, Al Jazeera documented the family of Mazen Younis, who, with his wife and children, had been living inside a cemetery in the Mawasi area of Khan Younis for around a year and a half.

The family had originally lived in the Al-Manara neighbourhood before successive displacement forced them elsewhere. Eventually they reached the cemetery.

Their “home” consisted largely of fabric screens erected between graves.

There was no normal kitchen, reliable water supply or the basic infrastructure associated with a house. Younis, who suffers from heart disease, relied on his young daughters to bring water to the family, even when the available water was not suitable for drinking.

Instead of attending school, the girls spent part of their day fetching water and walking to a takiyya, or community food kitchen, to collect meals.

Even that food, the family said, was insufficient.

Younis’s wife said there was no cooking gas or many of the other necessities normally found in a household. The children travelled daily for food and water while the family endured the heat, insects and the psychological strain of living surrounded by graves. The report also described rodents and scorpions as part of the family’s surroundings.

It is an existence reduced to its most basic components: Something overhead for shade, something beneath the body for sleeping, a container in which to carry water, and, when available, a pot in which to heat or cook food.

A Tent Becomes the Entire House

Reporting by the Gaza-based Safa News Agency provides another window into what happens when a family’s entire domestic life is compressed into a tent.

Displaced Palestinian Mardai Shahada described the tent as simultaneously the family’s house, bedroom and kitchen — their whole existence confined to cloth and plastic incapable of properly protecting them from the summer heat or winter cold. , Safa, the Palestine Press Agency has documented families patching worn tents with nylon and thread simply to keep some protection between themselves and the weather.

Other Safa reporting describes displaced people sitting beside plastic tents, storing water in buckets and improvising shelters from whatever materials they can obtain. During extreme heat, tents can become almost impossible to remain inside during daytime, while insects and even snakes have been reported around sleeping areas. ⁠

Winter presents the opposite problem.

Gaza’s Civil Defence told Safa that 1,542 tents were flooded by rain in just two days around the beginning of January 2025, with water rising above 30 centimetres in some locations. Bedding and personal belongings were soaked and some displaced people suffered severe shivering from the cold.

For families living in cemeteries, these same problems are compounded by the environment around them. There are few proper drainage systems, bathrooms or established water points designed for hundreds of people to live there.

Cooking Beside Graves

Life continues because it has to.

Families collect drinking and washing water in plastic jerrycans and buckets. Food comes from humanitarian assistance when available, community kitchens, relatives or whatever can be purchased at increasingly difficult prices.

Cooking is often improvised.

With kitchens destroyed and fuel scarce, displaced families across Gaza have relied on small fires and makeshift cooking arrangements beside their tents. Safa described families in displacement camps gathering around fires at night during cold weather.

Inside the cemeteries, domestic objects consequently appear in surroundings where they would once have seemed unimaginable: Cooking pots, plastic bowls, mattresses, blankets, clotheslines, water containers and children’s belongings sitting beside gravestones.

A cemetery ceases to function exclusively as a burial ground. It becomes a neighbourhood — but one without the services of a neighbourhood.

Toilets Are Another Problem

Sanitation is among the least visible but most serious difficulties.

There are generally no household bathrooms for families who pitch tents inside or beside burial grounds. Displaced people depend on whatever communal facilities exist nearby, improvised latrines or rudimentary pits.

The shortage of proper sanitation can create another danger.

In July 2026, Al Jazeera reported that a displaced Gaza resident trying to enlarge an absorption pit for wastewater beside his tent in Gaza City’s Sheikh Radwan neighbourhood unexpectedly uncovered the body of a child who had previously been buried there when the area was being used as an improvised wartime burial site.

The incident illustrates the extraordinary overlap that has developed between displacement and burial in Gaza: People are sometimes living on land where emergency graves were dug during earlier stages of the war.

Cemeteries Within Cemeteries

The crisis is made more complicated because Gaza’s burial system itself has been transformed.

Sanad News Agency, citing the Euro-Med Human Rights Monitor, reported in September 2024 that around 29 major improvised mass burial locations containing more than 3,000 bodies had been identified, while more than 120 smaller improvised mass graves containing three or more people had been created across Gaza since October 2023.

Sanad has subsequently reported efforts to remove bodies from some of these temporary wartime burial grounds and rebury them in established cemeteries. In December 2025, for example, Gaza Civil Defence said 94 bodies were removed from an improvised cemetery in Sahaba Street in Gaza City as part of a wider effort that had involved moving the remains of thousands of people previously buried in emergency locations.

The result is a landscape in which the distinction between residential space, displacement camp and burial ground has repeatedly been erased.

Hundreds of Families Around One Khan Younis Cemetery

There is no reliable, comprehensive figure for how many Palestinians are currently living inside cemeteries across the entire Gaza Strip. Numbers vary according to location and repeated displacement, and families may enter or leave a site after evacuation orders, attacks or changes in military control.

It would therefore be misleading to put forward one precise Gaza-wide number.

What can be documented, however, is that the phenomenon extends well beyond a handful of isolated families.

The Palestine Information Center reported that an area around the Turkish cemetery west of Khan Younis contained hundreds of displaced Palestinian families. During an Israeli military incursion in July 2025, many fled again, leaving behind fragile tents and small quantities of food and possessions. The same report described torn tents, scattered belongings and burned food after the troops withdrew according to the Palestine Information Center.

Al Jazeera reported in July 2026 that hundreds of displaced families had erected tents in and around cemetery areas in Khan Younis, while its correspondent referred more broadly to thousands of families being driven towards cemetery areas during successive waves of displacement.

The distinction is important: Hundreds of families have been specifically documented at individual cemetery locations, but there is no authoritative census establishing the total number of people sleeping in cemeteries throughout Gaza.

Even the Cemeteries Are Not Safe

Seeking shelter among graves does not guarantee protection.

In July 2025, the Palestine Information Center reported an Israeli ground incursion around the Turkish cemetery, slaughterhouse area and outskirts of Mawasi in Khan Younis. Tanks, artillery and bulldozers entered an area where hundreds of displaced families had been sheltering, forcing people to flee once again. Residents later returned to find tents destroyed and possessions scattered.

The same report cited Gaza’s Ministry of Religious Endowments as saying around 40 cemeteries had at that stage been completely or partly damaged during the war. More recent reporting by the Palestine Information Center, citing Euro-Med Human Rights Monitor, said in March 2026 that its analysis of 62 official cemeteries found 39 completely destroyed and another 19 partially damaged, leaving only four without documented damage — figures attributed to the rights organisation.

That makes the choice of a cemetery as shelter particularly bleak.

Families do not move there because they believe a graveyard is comfortable or safe. They move there because a cemetery may contain one of the few remaining pieces of ground on which nobody is demanding rent and where a tent can still be squeezed between other displaced families.

Living Beside Death

For adults, living among graves carries its own psychological burden.

For children it can be worse.

They play where bodies are buried. They walk between graves to fetch drinking water. After sunset, darkness, stray dogs, insects and the presence of the dead can turn the surroundings frightening.

Yet by morning the ordinary routines begin again.

Someone searches for water.

Someone goes to the community kitchen.

A mother washes clothes or dishes with the small amount of water available.

A fire is lit.

Children emerge from tents.

Blankets and mattresses are rearranged.

And families who once lived in houses try to reproduce the smallest elements of home in a place never intended for the living.

Gaza’s cemetery dwellers are therefore not simply another image of displacement. They represent something more disturbing: The exhaustion of alternatives.

When homes disappear, schools become shelters, shelters are overcrowded or attacked, rent is unaffordable and every supposedly safer area fills with tents, eventually even land belonging to the dead becomes valuable living space.

For some Palestinians in Gaza, the question is no longer whether anyone should have to live in a cemetery.

It is much simpler.

Where else can they go?

The above feature article is written with the help of AI based on specific information fed about Gazans being forced to seek shelter in cemetries. It’s posted on crossfirearabia.com with full links and references.

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Palestine in Color Dresses

Imtiaz Abu Awad writes:

Palestine is a land steeped in history, its civilizations and peoples existing thousands of years before the advent of the Abrahamic religions. It was home to the Canaanites and other peoples of the region. Therefore, the history of Palestine does not begin with Judaism, Christianity, or Islam; these religions arrived later in a land with a history and civilizations rooted for millennia. The Palestinians today are an extension of this land’s accumulated history. It is unacceptable to reduce Palestine to a single religious narrative or to deny the roots of a people who have lived there generation after generation. Justice today lies in preserving the Palestinians’ right to their homeland, their dignity, and their security, along with the right of all to peace.

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