Explainer
Comment
Community
Mental Health
6 min read

The rough sleeper: an icon of injustice

Each rough sleeper is a raw illustration of injustice. On an awareness day for both homelessness and mental health, Jon Kuhrt reflects on the root causes and yet sees hope.

Jon Kuhrt is CEO of Hope into Action, a homelessness charity. He is a former government adviser on how faith groups address rough sleeping.

A black and white close up of the weather-beaten and wrinkled face and beard of a homeless man.
Portrait of a homeless man in Prague.
Ales Dusa on Unsplash.

In 2016, five-year Brooke Blair became an internet sensation after a video of her berating Prime Minister Theresa May went viral. As she put it, she was ‘very angry’: 

“Yesterday night, I was out on the streets, and saw a hundred and a million of homeless people. I saw one with floppy ears, I saw loads. You should be out there, Theresa May. You should be, biscuits! Hot chocolate, sandwiches, you should be building houses. Look, I'm only five-years-old. There's nothing I can do about it. I'm saving up money but there'll never be enough. You've got the pot of money, spend some and help people.” 

The video struck a chord because a young girl was passionately expressing the distress, anger, sympathy and bewilderment that so many feel when seeing people sleep rough in such a wealthy country.   

The image of a rough sleeper is an icon of poverty. And just as religious icons represent the sacred, so does each person sleeping rough. 

Each rough sleeper is a raw illustration of injustice and social breakdown.  The structural issues of poverty and inequality crystalize in the plight of a vulnerable person huddling in a doorway. In them we see an amalgam of both political failure and personal tragedy. 

It's personal because we know that each person has a different story about what led them onto the streets. We will always be moved far more by a person than any statistic.  

The image of a rough sleeper is an icon of poverty. And just as religious icons represent the sacred, so does each person sleeping rough. A precious human of infinite worth, imprinted with the divine, living in destitution. And just as restoring fragile religious icons is a specialist job, so the task of restoring those who have been homeless is often complex and intricate work. 

Today, 10 October, is both World Homeless Day and World Mental Health Day. The two are closely intertwined. It’s a good day to reflect on the nature of homelessness and what we can do in the work of restoration. 

We cannot simply remove the tip of the iceberg without addressing the deeper issues ... The water is getting colder and the iceberg is growing. 

Rough sleeping is just the tip of a far bigger homelessness iceberg. It receives the most attention because it’s visible and visceral. But it is just a small fraction of the total number of people who have no settled home who exist underneath the waterline: those sleeping in temporary shelters, hostels and squats, sofa-surfing or placed in B&Bs. 

It’s the visibility of rough sleeping that gives it political capital.  Whilst in power, Margaret Thatcher, Tony Blair, Theresa May and Boris Johnson all launched high profile initiatives with ambitious targets to reduce or end rough sleeping. 

In 2018, I was seconded from the Christian charity I was working for into the Civil Service as a specialist adviser on rough sleeping. In the four years I spent in this role I worked under four different Prime Ministers and six different homelessness ministers. Despite some significant progress made before and during the pandemic, the numbers of people sleeping rough and those in temporary accommodation are starting to rise again.  

We cannot simply remove the tip of the iceberg without addressing the deeper issues of poverty that it is connected to. The reality is that we have a deep housing crisis in this country. The water is getting colder and the iceberg is growing. 

But the challenge is that rough sleeping and homelessness are genuinely complex problems.  Politics and economics provide some of the answers but not all. After thirty years of working with people who are homeless, these are the key issues which lie behind homelessness. 

Poverty of resources 

The most obvious cause of homelessness is the lack of affordable housing. Housing is a resource which is not distributed fairly, and this inequity creates intense pressure and vulnerability. All of this is compounded by austerity, funding cuts and benefit sanctions which have withdrawn support services for vulnerable groups. 

As London has become an international playground for the uber rich, many new housing developments are simply investment opportunities. Often people sleep rough outside accommodation no one lives in. It is a stark picture of the failure of the housing market. 

This aspect of homelessness is the one that government can do most about. Brooke Blair was fundamentally right – Prime Ministers need to build more houses for those who need them.   

A poverty of relationships 

But homelessness is more than house-lessness.  Homes are more than bricks and mortar: they are places of relationships. 

And if you talk with anyone sleeping rough, you are likely to hear of relationships that have gone wrong with partners or with their wider family. Some are fleeing abuse or domestic violence; some have been perpetrators. Relational problems are often a key source of regret and shame; where people carry their deepest scars. 

In our concern for people’s rights to the resources they deserve, we should not lose sight of where humans find true meaning and fulfilment. We all have a deep need to know and be known, to love and to be loved.  We cannot get away from the importance of relationships and a sense of belonging. 

A poverty of identity 

Finally, and most deeply, is the issue of people’s inner identity. The essential relationship that everyone has with themselves.    

The rise in mental health problems are symptoms of a vulnerability of our inner well-being.  For people affected by homelessness, their experiences of exclusion and trauma are both a root cause and an on-going reason for their mental fragility.  

And the addictions to alcohol or drugs which are common to many rough sleepers are deeply connected to these psychological vulnerabilities.  Drugs become a form of self-medication to ameliorate pain.  And however negative, the lifestyle required to maintain addictions can be relatively exciting and can provide each give a day a clear goal. It can be hard to leave such an identity and embark on a demanding journey of recovery.

Homelessness doesn’t just end in a flat. It truly ends in community and connection.

So, in short, homelessness is far more than house-lessness. Houses are a key resource but homes are primarily places of relationships and identity. And the restoration of these cannot be just done by the government. It requires a whole community. 

Thirteen years ago, a Christian couple in Peterborough, Ed and Rachel Walker chose to invest their own inheritance into a house for people who were homeless.  The idea inspired others: it was simple and innovative: encourage people with wealth to invest in homes for those who are poor. And each home was attached to a local church which provides friendship and support and a critical sense of community.  

This is the roots of Hope into Action where I now work. We are now a national charity with 106 homes across the country and last year we housed over 400 people. Our model is a holistic response to the types of poverty I have described.  

Our tenants are provided with the resource of a great house where they feel safe and secure. And this is combined with relationships with housemates and the support of local church volunteers. And our whole focus is to empower our tenants to find a more positive identity: whether through purposeful work, on-going recovery or through exploring faith. Last year, fifty percent of our tenants chose to engage in church activities and six took the step to be baptised. 

Homelessness doesn’t just end in a flat. It truly ends in community and connection. In our work we see justice and generosity in how resources are shared, compassion in the relationships that are formed, and hope on which people can rebuild a positive identity. Just as a lone rough sleeper is an icon of poverty, each of our tenants is a symbol of hope. 

Article
Change
Mental Health
7 min read

Love is easy to say but hard to live

Love is not a one-time event. It is a practice.

Elizabeth Wainwright is a writer, coach and walking guide. She's a former district councillor and has a background in international development.

A man stands and looks at a neon sign reading 'need love and... '
Chester Wade on Unsplash.

Over Easter, Christians contemplate the love that the cross represents. But what does love mean now, in the world as it is – and how do we live it?   

Love is one of those words that feels easy to say but hard to live. Like interdependence, like justice, like forgiveness. It is a word that can quickly get bent out of shape – mistaken for romance, twisted into desire, flattened into niceness, reduced to an emotion or a feeling. Still, we reach for it, or an approximation of it. We know we need it; we know it is a good and important thing. And yet for something so important we are never taught how to do it. Author and critic bell hooks (sic) said, “schools for love do not exist. Everyone assumes that we will know how to love instinctively.”  

The times we live in, though, are calling out for people who know how to love – for people who love well and who love much and who love like it has the power to heal and guide us – because the times we live in ask a lot. The forces and systems and ways of being that we’re so entangled with now are, I think, strengthened by lovelessness. Never-enough consumption, divisive politics, ruthless economics are all bolstered by lovelessness — by loneliness and othering and fear and greed. Still, like hooks, I think we “yearn to end the lovelessness that is so pervasive in our society.” She goes on: “To open our hearts more fully to love’s power and grace we must dare to acknowledge how little we know of love in both theory and practice…” 

Sometimes though, it seems Christians are as clueless about how to love as anyone. 

Christians should know something of love in theory and in practice. In the Bible, love is a command, love overcomes death, love serves, love lays down its life, love is God. Love is the cornerstone of all of it. Jesus calls another world into being when he tells his followers to not only love their neighbours, but to love their enemies too. He was consistently community-oriented in his teaching and living and loving, demonstrating love for his closest companions as well as for strangers and social outcasts. Love in the gospel is practical, unromantic, beautiful.  

Sometimes though, it seems Christians are as clueless about how to love as anyone. If non-believers see judgement, infighting, division, or other signs of lovelessness when they look at the church and its members — when we Christians feel these things ourselves — then we know there is work to do. There is of course always work to do, even when we love well, because love is not a one-time event; it must keep flowing, it is a way of being, it is a practice.  

A couple of the churches I went to early on in my Christian journey made me feel unwelcome. They were glossy, wealthy – not necessarily bad things in themselves, but here they felt like a silent sifter of belonging. Once, someone only half-jokingly corrected me for cutting the ‘nose’ off a wedge of cheese at a church event. I never felt relaxed, never myself. This was partly me, too – I realise lately that I have declined many invitations to belong. But the church we go to now is what I think perhaps an ideal church looks like. It’s an eclectic, scrappy group of people who tolerate some big differences in opinion and belief because they believe that love is bigger than those differences. There is no cancel culture, no shutting people out, though often it would be easier to do that than to stay, to keep coming back. A few weeks ago, I gave a sermon and in it, referenced the fact that over 30,000 people had been killed in Gaza, 70 per cent of whom were women and children. I said that if we were led by love – which is not selective, which is not reserved only for people we like the look of, which is never on the side of war and oppression – perhaps we might be doing what we could to make this dying stop: rage, protest, petition, pray. As I expected, the Minister had a complaint – that church shouldn’t be political, that I had been one sided, and so on. This is not an essay about that topic, but the reason I share this is because I knew some people would disagree with me, and I knew that would make me furious, and yet I also knew that our church holds the space for all this. I knew we would still all keep showing up, keep living alongside each other, keep encountering each other and being together in our unity, even when we infuriate each other. 

In the age of the individual, healing and development has become a personal mission, peddled as products by distant companies that do not really care about our hearts and souls and lives. 

There are other fault lines in our church – political, theological, economic, creative. But, just as fault lines on the Earth cause violent earthquakes yet still enable the plates to move and exist alongside each other, shaping and reshaping and evolving this one shared planet, so I think do the fault lines in church, in community, in the world. Perhaps they provide edges along which we can encounter each other, along which we can shape and reshape humanity. Fault lines can bring quakes and tremors, but they can also bring new shapes, new realities, if we’re willing to do the work. Rather than turn away, perhaps these fault lines offer the chance to choose to stay, to be curious, to encounter, to listen — to practice love.  

bell hooks again – she speaks so thoughtfully on the topic of love – said: “I am often struck by the dangerous narcissism fostered by spiritual rhetoric that pays so much attention to self-improvement and so little to the practice of love within the context of community.” I am struck by this too — in the age of the individual, healing and development has become a personal mission, peddled as products by distant companies that do not really care about our hearts and souls and lives. In our church though, and in the similarly infuriating and beautiful town it is in, I see – not always but often – how love blazes brightest in the context of relationships and community. It is a commitment, a deeply practical virtue that fosters togetherness, even along fault lines if we believe it can. Love lives in relationships that nurture us and challenge us, that shape us. And I think that is how the kingdom comes — not through grand gestures and money and tech, but person-by-person, through the everyday and lifetime work of love. 

Love asks – no, demands – that we root it in practice. It demands that we really see each other, that we encounter each other even along our messy and many fault lines. It demands that we listen, make space for dialogue and difference, seek to understand and be compassionate. This feels countercultural in a time when it can be easier to turn away than to stay. Love demands that we coexist together in our differences so that we are better able to see and unite against our real adversary — lovelessness, and all of its friends. This is holy work, I think, in the sense that it is about wholeness and that it really is work.  

At Easter, the cross we reflect on is a symbol of love, and it is also a critique of lovelessness, of empire, of religion that pretends to be about God and love. It is a looking glass, showing us who we are, and who we could yet be if we sought to embody the radical love that Jesus demonstrated even in his final moments, praying for his crucifiers “father, forgive them, for they know not what they do.” Love, I think, wants us to let it take more weight than we do – to trust it, to use it, to wield it like others wield weapons and hatred and judgement. This Easter and beyond, I am reflecting on what love really means in the world right now, and I am praying that we open ourselves more fully to its reality, its concreteness, its demands, its power, its practice. Finally, I am reading again the familiar but ever-challenging verses in St Paul's letter to a church in Corinth:  

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonour others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.