“Bab Al Harra,” Gaza’s Ramadan Addiction

By Mohammed Omer


	A Palestinian family in the Rafah refugee camp watches “Bab Al Harra” (Photos M. Omer).

WHERE there is electricity, there is light—and life. Walking the streets of Gaza during the Holy Month of Ramadan, one might have suspected that a curfew had been imposed after the iftar meal breaking the day’s fast. This year, however, people remained inside not because of an Israeli law. This time the curfew was self-imposed, as Gazans became mesmerized by a television soap opera.

To say that “Bab Al Harra,” or “The Neighborhood’s Gate,” became an addiction in Gaza is only a slight exaggeration. The Syrian soap opera, directed by Bassam Al Malla, first premiered during Ramadan in 2006, and is televised only during the holy month. It follows the trials and tribulations of several Syrian families living in an old Damascus neighborhood during the French mandate period, circa 1920 through 1946.

Each night after dinner—electricity permitting—families sit down together and travel back in time to a period where life flowed easily, separation walls didn’t exist, men were gentlemen and their wives exquisite. Gazans who live in homes or neighborhoods without television or electricity gathered in cafés providing large TV monitors to watch the nightly installment, while quietly smoking waterpipes and drinking tea.

The nostalgic soap opera was a comforting reminder of traditional family values, normalcy and principles, as well as an exotic look into the cultural influences of a neighboring society, its food, music and manner of speech. “Bab Al Harra” is the very definition of must-watch TV.

For the Tafesh family in Gaza City, nights watching “Bab Al Harra” combined family time and cultural time. Ahmed Tafesh, 30, and his 24-year-old wife, Hana, sat surrounded by their children, who remained unusually quiet, entranced by what they were seeing. The same scene was repeated in most homes in Gaza.

Both Ahmed and his wife greatly admire the characters and lifestyle in “Bab Al Harra,” renewing pride in Arab culture. Hana even mastered Syrian Fatwsheh salad and other traditional meals, her husband proudly noted.

“We have adopted new habits into our lives,” said Ahmed Tafesh, explaining the influence of the show on his family. For example, he stated, “No strange men can enter the house when the man of the house is not present.” If a worker, electrician or other service man needs to enter when the man of the house is not available, noted Ahmed, he will call out, “Ya Allah, Ya Allah!”—as seen in the soap opera—to notify the inhabitants that a strange man is entering. This is done out of respect for privacy, Ahmed explained.

The Tafesh family even has adopted the soap opera’s “Abu Shehab,” a family committee where one leads and different issues are addressed.

Traditions such as these—once seen as old-fashioned—are now adopted with enthusiasm by the younger generations who wish to emulate the behavior they see on “Bab Al Harra.” It’s caused a resurgence of such old traditions as sons requesting their mothers to find them a bride or neighbors helping out each other. Even traditions common only 30 years ago—such as families exchanging food, dishes and cutlery as symbols of friendship—are enjoying renewed popularity thanks to the program.

The series does have its critics, of course. Some of Gaza’s religious leaders scoffed at the soap opera, considering it a waste of time—time better spent studying the Qur’an. They have called on Gazans to stop watching “Bab Al Harra” and instead focus on religious deeds and on their families.

The louder the criticisms, however, the more people seemed to watch.

Indeed, “Bab Al Harra” commands top ratings throughout the Middle East, where it is distributed by the Middle East Broadcasting Corporation (BMC). Fans of “Bab Al Harra” cite the series’ importance, praising its tactful representation of a sensitive historical period. Its popularity impacts society to such an extent that many schools now include it in class discussions. And, of course, in the market the next day all the talk is of “Bab Al Harra.”

The first season focused on Arab support for the Palestinian cause and the Arab resistance against the French. The 2007 season dealt more with social issues, including the impact of divorce on the family and the importance of Arab unity in the face of colonialism. Nashwa Zeyad, a 26-year-old Gazan and avid fan of “Bab Al Harra,” praised the program for its coverage of social etiquette, adding that this has had a positive effect on her and those around her.

Pointing to the portrayal of communal solidarity in the series, she stated, “It’s a nice thing to have unity and solidarity within the entire neighborhood. The soap opera teaches people to interfere in internal family issues, and dig to know more about what’s going on inside each family. This is not a nice thing when everyone wants to get into other families’ issues—then there is no privacy.”

As in Western television programs, sex appeal does play a part in “Bab Al Harra,” whether it be the style of dress, beauty products, or the individual characters. Many of Gaza’s young men speak of their admiration for how Syrian woman take care of themselves and the tenderness with which they treat their husbands.

”They are very beautiful,” Ahmed Tafesh admitted shyly.

Of course, as in any society, male admiration for television wives has caused a few disputes and disruptions of marital bliss. Noticing her husband’s rapt attention to the soap opera vixens, Hana Tafesh dropped little reminders of reality to bring his gaze back home.

”Oh you forgot to bring the diapers for the children,” was one day’s wake up call.

Ahmed rolled his eyes, his television viewing effectively interrupted. Yesterday, it had been tomatoes.

Award-winning journalist Mohammed Omer reports from the Gaza Strip, where he maintains the Web site <www.rafahtoday.org>. He can be reached at <gazanews@yahoo.com>.