We now see the ugly face of Gaza’s ‘new normal’

Winter came to Gaza last month with a violent storm. I woke up at night to a disaster. Our tent was flooded with water which had transformed our “floor” into a shallow pool. The mattresses and pillows were completely soaked, cooking pots were submerged, the clothes were drenched, and even our bags— which function as our “closets”—were filled with water. Nothing inside remained dry.

As I tried to understand what was happening, I suddenly heard children crying at the entrance of our tent. I opened it quickly and found three children from the neighbouring tents, their lips blue from the cold, with their mother trembling behind them saying, “We are completely soaked… the rain leaked inside and the water reached everywhere.”

The same tragic scene was repeated all around us: women, children, and elderly people sitting in the street under the rain, their bedding drenched and their belongings scattered, while confusion and cries filled the air.

All 1.4 million displaced Palestinians who lack proper shelter suffered that day—people with no protection against the weather or its sudden storms.

For us, it took two full days for our belongings to dry because the sun barely appeared; everything stayed cold and damp. We didn’t move to another place—we stayed where we were, trying to salvage whatever we could, because there was simply nowhere else to go.

Only a week later, an even stronger winter storm arrived with severe rainfall. Tents were flooded again; little children froze in the rain again.

This week, when Storm Byron hit, we were flooded once again. Despite all our efforts to reinforce the tents, secure them tightly, and bring in stronger tarps, nothing worked. The winds were fiercer, the rain heavier, and the water pushed its way inside from every direction. The ground no longer absorbed anything. The water began rising rapidly beneath our feet, turning the entire area into a swamp.

According to the authorities, the strong winds destroyed at least 27,000 tents. These are 27,000 families who already struggled and now have nothing, no shelter, nowhere to hide from the rain and cold.

The rain also brought down damaged homes where people had been sheltering. Every time there is a storm or strong wind, we hear the sound of falling debris and concrete pillars from badly damaged buildings near us. This time, the situation was so bad that 11 people were killed by collapsed buildings.

It is clear that after everything we have endured, we – like other displaced Palestinians – cannot survive a third winter in these harsh conditions. We survived two winters in displacement, living in tents that protected neither from cold nor rain, waiting with exhausted patience for a ceasefire that would end our suffering. The ceasefire finally came, but relief did not. We remain in the same place, with bodies drained by malnutrition and illness, under tents worn out by the sun and wind.

We are a family of seven living in a tent that is four by four metres (13 feet by 13 feet). Among us are two children aged five and 10 and our grandmother, aged 80. We, the adults, can push through the cold and hardship. But how can the elderly and children bear what we live every day?

We sleep on mattresses pressed directly against the ground, with cold seeping in from below and above, with only two blankets that can’t shield us from the freezing nights. Everyone in the tent has two blankets each, barely enough to offer temporary warmth. There is no source of heating—no electricity, no heater—just tired bodies trying to share whatever warmth remains.

My grandmother cannot tolerate the cold at all. I watch her shiver through the night, her hand on her chest as if trying to hold herself together. All we can do is pile every blanket we have on top of her and watch anxiously until she is able to fall asleep.

Many people in Gaza live in conditions far worse than ours.

Most families who just want a modest tent over their heads cannot afford one. The price of tents can go as high as $1,000; the rent one has to pay to pitch a tent on a piece of land can be as much as $500. Those who cannot pay live in the street in makeshift shelters.

Salah al-Din Street, for example, is crowded with them. Most are simply blankets hung and wrapped around small spaces for minimal privacy, offering no protection from rain or cold. With any strong gust of wind, they burst open.

There are also children living directly in the streets, sleeping on the cold ground. Many have lost their mothers or fathers during the war. When you pass by, you see them—sometimes silent, sometimes crying, sometimes searching for something to eat.

Despite repeated promises of aid and reconstruction, the trickle of supplies that entered Gaza has made almost no difference on the ground. Earlier this month, the United Nations announced it had managed to distribute only 300 tents during November; 230,000 families received a single food parcel each.

We did not receive any food parcel—there are simply too many people in need, and the quantities are far too small for everyone to access. Even if we had received one, its contents wouldn’t have lasted us longer than a week or two.

Food prices continue to be high. Nutritious items like meat and eggs are either unavailable or cost too much. Most families have not eaten a proper protein meal in months.

There is no mass campaign to remove rubble or level the ground so people can pitch their tents due to an equipment shortage. No steps have been taken to provide permanent housing for families.

All of this means we now face a terrifying possibility: that life in a tent—one that can be flooded or ripped apart by the wind at any moment—may become our long-term reality. This is an unbearable thought.

During the bombardment, we lived with the constant fear of death, and perhaps the intensity of the war overshadowed everything else—the cold, the rain, the tents shaking above our heads. But now, after the mass bombing has stopped, we are facing the full ugliness of Gaza’s “new normal”.

I fear this winter will be much worse for Gaza. With no heating, no real shelter, and the weather getting worse each day, we are likely to see many deaths among the children, the elderly and the chronically ill. Already, the first deaths from hypothermia were reported – babies Rahaf Abu Jazar  and Taim al-Khawaja and nine-year-old Hadeel al-Masri. If the world is really committed to ending the genocide in Gaza, it needs to take real, urgent action and ensure that we have at least the basic conditions for survival: food, housing and medical care.

Sudan’s el-Fasher has symbolism that hasn’t died

El-Fasher has a special place in the consciousness of many Sudanese people. For them, it is more than the capital of North Darfur State in western Sudan.

It is deeply rooted, historically and culturally, in the national identity.

Between its first fall in 1916 at the hands of British forces and its second fall in October to the Rapid Support Forces (RSF) paramilitary group, el-Fasher stands out as a spiritual, political and social centre.

Historical roots and symbol of resistance

Since the era of Sultan Ali Dinar (1898-1916), el-Fasher had been a hub for knowledge, religious education and spiritual heritage. It was a place where the Kiswa, the black cloth that covers the Kaaba in Mecca, Saudi Arabia, was made.

Many researchers of Sudanese heritage argue that after the end of the sultanate, the city’s spiritual dimension continued to shape the collective consciousness of the inhabitants of Darfur.

The city and Ali Dinar became symbols of national steadfastness and resistance after the British occupied el-Fasher in November 1916 as part of their colonial strategy to redraw the political map of the region.

Ali Dinar organised the resistance against the British, but Britain brought an end to the independent Darfur Sultanate and forced its integration into the modern Sudanese state, which was shaped according to the interests of colonial powers.

Spirit of resistance

More than a century after that historic fall, el-Fasher fell again, this time to the RSF, which, according to local reports and Sudanese government officials, pointed to foreign intervention in support of the paramilitary.

The RSF had besieged the city for more than 18 months. Tens of thousands of people were displaced, and according to the Sudan Doctors Network, at least 1,500 people were killed in 48 hours after the RSF took control of el-Fasher.

A threatened social fabric

The city has been distinguished by its tribal and cultural diversity, seen for decades as a model of coexistence in Darfur. However, the war has caused deep fractures as warnings are issued of forced demographic change that threatens the city’s historical social balance.

“Tribal affiliations have begun to be used as tools in the conflict, leading to a partial breakdown of traditional relationships that underpinned coexistence in el-Fasher,” Hussein Adam, a researcher in sociology and a doctoral candidate at Bursa University in Turkiye, told Al Jazeera.

“Population shifts caused by displacement and forced migration have begun to disrupt the social structure, potentially reshaping the city’s identity in unpredictable ways,” Adam said, adding that “ignoring the social dimension in any political settlement may lead to future conflicts of greater complexity”.

A Sudanese girl who fled el-Fasher lines up with other women to receive a meal at al-Afad displacement camp in al-Dabba, northern Sudan, on November 20, 2025 [Ebrahim Hamid/AFP]

For many, the fall of el-Fasher has caused bitterness, but it has also invoked a sense of resilience and hope.

“After this fall, the shelling may stop temporarily, but the wounds remain,” Sheikh Abdul Rahim Adam, an imam who fled to West Darfur, told Al Jazeera.

“Despite the suffering, our memory remains alive with our mosques and Quran schools, and we will return to protect our heritage,” he said.

“The city will soon be liberated from the grip of the [RSF], and we will continue educating our children,’’ Fatima Abdul Karim, a teacher displaced to the Kurma area west of el-Fasher, told Al Jazeera.

‘’This city is … identity and dignity. I saw our schools turn into military barracks, but we will rebuild them soon.”

Need for recovery

The war caused economic paralysis in el-Fasher, and its bustling markets became semi-abandoned places. Traders stopped coming from other parts of Sudan, leading to skyrocketing prices and a scarcity of basic goods.

Sudanese history researcher Ibrahim Saeed Abkar believes that Sudan’s recovery depends on restoring its collective memory and acknowledging the historical roles of cities like el-Fasher.

Abkar added that the resistance of Ali Dinar represents a model of civilisational resilience, which could inspire reconstruction efforts if peace is achieved in the region.

Many observers are calling for an end to the fighting and the start of community dialogue before any political settlement, stressing that repairing the social fabric is no less important than physical reconstruction or political solutions.

They emphasised that recovery requires addressing the psychological and social wounds left by the war.