Explainer
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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
Comment
Freedom of Belief
Islam
Middle East
7 min read

Beyond the glitz: the Gulf States and belief

Religious tolerance amid the skyscrapers.

Andrew Thompson MBE is an Anglican priest who served in Kuwait and the United Arab Emirates.

A large, modern cubiod building with a series of thin external pillars is seen from low down against a sunny blue sky
St Francis Church, Dubai.
Abrahamic Family House.

The Arabian Gulf conjures up images of sandy deserts, oil and gas and robed Arab sheikhs. Western (orientalist) academic imagination portrays the tribal culture of the Arab as rooted in a timeless Islamic world, one which suggests an atavistic conservatism which imposes severe restrictions on women and people of other faiths. 

The reality, however, in a country like the United Arab Emirates is utterly different. This is a country which has more women in the government cabinet than any other country in the world. Emirati women hold more PhDs than their male compatriots. The UAE government has a Minister for Artificial Intelligence, a Minister for Coexistence and Tolerance, and (my favourite) a Minister for the Future. They examine the emergence and use of new technologies which would enhance human existence. A good example is Masdar city, a whole residential area which is built from the ground up to run on sustainable and renewable energy. The paradox of using oil and gas revenues to invest in future forms of renewable energy is one of many. This is a Gulf country which has wholeheartedly embraced living for the future; yet at the same time, they have held onto the ancient Islamic faith as a vehicle which carries their values in the here and now. 

A visitor to Dubai can only marvel at the speed at which the city has morphed from a sleepy backwater just one generation ago, to being one of the world’s leading cities and tourist destinations. In the last 12 months, 17 million tourists visited Dubai alone. 

Even more impressive is the Gulf’s use of ‘soft’ power in which they use the wealth of the oil industry in projecting Arab influence in spheres ranging from space exploration and sport. We have witnessed Gulf states hosting world cups, mixed martial arts tournaments, and Formula One through to the performing arts including opera, musicals (Hamilton is currently playing there) and K Pop.  

In the current crisis between Hamas and the Israeli government we have seen Qatar come to prominence as peace negotiators and the lobbyists of countries locked into the Abrahamic Accord - a groundbreaking peace deal between Israel and Gulf States ending decades long diplomatic détente. That Saudi Arabia are offering to join the Abrahamic Accord if Israel commits to the two-state solution signals a shift in Middle Eastern politics which is unprecedented in the region’s history. 

Amid these developments is the presence of a large, international and flourishing church community.  There has been little written about the religious space in the Arabian Gulf; much of the attention has been focused on the oil industry and the resulting politics. Yet, there are many Christian communities in the region. The Christian church in the Gulf has recently been visited by Pope Francis. The papal visits are the first ever in the region. The first one in 2019 witnessed a staggering 180,000 worshippers attending a mass in a football stadium provided by the president of the UAE.  This was followed by a trip to Iraq and then to Bahrain.   

The discourse regarding tolerance has become a feature of soft diplomacy across the Arabian Gulf, with numerous interfaith initiatives receiving government backing.  The UAE is leading the way with the construction of the first purpose built Gurudwara, a Hindu Temple and a much-celebrated Abrahamic Family House; a single campus which hosts a mosque, church and a synagogue (also the first to be built in the region). 

At a time when Islamophobia and Antisemitism are escalating, Muslims in the West are feeling the need to retreat from the public space to feel safe.  Ancient hostile narratives are being resurrected to paint the Islamic community as an alien enemy whose values are antithetical to Western ones. This was seen most recently during the World Football tournament in Qatar where the Western media relentlessly pushed stories which distorted and misled their audience on Arab culture and context. For example, the figures of high death rates reported by the media, of Nepali workers building football stadiums neglected to mention that these statistics included the deaths of all expatriates of all nationalities resident in the country, and that most of the deaths reported were due to natural causes (heart attack and cancer), road traffic accidents and so on. Another story implied that there was no alcohol permitted in the country and everyone had to go ‘dry’.  This was patently false as fans who visited the country can attest to. Alcohol was available and accessible to those who wanted it. These negative reports reinforced existing prejudices against the Muslim Arabs. I would like to counteract some of this hostility based on my experience of living in the Arabian Gulf over several years as an Anglican priest. 

A fourth century letter from a bishop who was dealing with the issue of whether Christian pearl divers should work on a Sunday. 

Christianity in the Arabian Gulf predates Islam. Churches and monasteries functioned on the trading routes from Baghdad, travelling along the South-eastern coastline all the way through to Oman.  Many of the prominent tribes in northern and eastern Arabia were Christians.  

These ancient Christian communities had a seminary, several bishoprics and prominent theologians who produced commentaries and liturgies still in use today.  They were involved in several trades, including the pearling industry. A fourth century letter from a bishop who was dealing with the issue of whether Christian pearl divers should work on a Sunday; left it to the individual conscience of the pearl diving community.  

It was trade, not persecution, which was the main factor leading to the decline of the church by the ninth century.  By then Islam had coexisted with the Christians peacefully for at least 200 years.  The archaeological sites of churches in the Gulf today show no sign of violence and destruction, rather, their building materials were used to build nearby homes long after the monks had left. 

It is sobering to discover that some of the worst religious encounters in terms of violence and intolerance in the region, came not from the Islamic communities but rather the militant western Christian powers who were expanding their empires to the East. First came the Portuguese who were vicious in the use of the mutilation of noses and ears as a tool to subjugate Arab tribes. This was followed by the British and the assertive use of gun boat diplomacy. To this day the residents of Ras Al Khaimah in the northern emirates recount their town being shelled by the British Royal Navy in the late 1800s.  

The pages of the Gospel often come to life to me when I visit a Muslim home and I recognize similar patterns of culture. 

Given this negative history, it is astonishing that the culture of tolerance prevailed towards non-Muslims in the coastal cities of Arabia.  Today in the UAE, over forty centres of Christian worship offer a spiritual home to close to nine per cent of the population. Though not quite to the same extent, other Gulf countries have similar provisions of hospitality for the Christian community. Saudi Arabia, long regarded as the most intolerant of the Arab states, is including church buildings in their ambitious project The Line. 

The gift that the Arabian Gulf offers is a model in which diverse neighbours can learn to encounter each other in a space in which is neutral and rewarding. My own faith as a Christian has been deeply enhanced by learning about and experiencing Islamic spirituality and hospitality. It astonishes me how few take up that opportunity, despite being many years in the region. 

The Arabian Islamic culture echoes and at times has preserved the culture that would have been familiar to Jesus Christ. The pages of the Gospel often come to life to me when I visit a Muslim home and I recognize similar patterns of culture, I am reminded that Jesus was a child of the Middle East.   

One project the church in the UAE initiated was to make local employment laws available to workers in their native languages.

Western media often highlights negative stories from the Arabian Gulf regions. Human rights issues and migrant labour abuse are some of the common issues. Without diminishing the real suffering of victims in these stories, the reality is that these are global issues.  

The UK witnessed multiple deaths of the Chinese cockle pickers in Blackpool; in addition, migrants in the UK can recite a long list of unjust hostile actions taken against them by the British Home Office.   

The Gulf has modified their laws to criminalise abuse of labourers and domestic workers, although critics point out that the laws are not consistently enforced. One project the church in the UAE initiated was to make local employment laws available to workers in their native languages, both in writing and on an audio device. 

This then is the alternative narrative.  The Arabian Gulf, at its best, can model interfaith and intercultural encounters in a way which promotes a safe and cohesive society. Islam, at its best, can provide a counterpoint in the religious landscape in which non-Muslims can worship without fear. 

An antidote to the ‘Arab-bashing’ which seems to prevail in the West is to move away from promoting hostile narratives and instead, in the words of Paul in the New Testament, to seek that which is true, honourable, pure, lovely and excellent.