Author: Frank O’Boyle

  • HAP-less – Addressing the Needs of Homeless in Temporary Accommodation

    Brilliant white cinder-block walls and pastel-coloured floors. In between, lightweight partition walls carve up what is essentially a warehouse, and inspire confusion in short tangential corridors. Varying odours and temperatures permeate the air, where a multitude of individuals experiencing homelessness have the fortune of a roof over their head. Some move quickly, others slowly, some stagger.

    It being my first day in this service, the four o’clock room check is an opportunity to familiarise with a few of the residents, and the complicated building. My colleague hands me the bed-list and a pen, and we make sure our walkie-talkies are working. He’ll check if they’re in, and I’ll mark the list accordingly.

    ‘You have to be careful with the women,’ so the warning goes. ‘Always go in pairs. If they accuse you of something and you’re alone, that kind of stuff can stick. Protect yourself.’

    Announcing ourselves as, ‘male staff,’ we enter the first, and exclusively, female, corridor. As we move from room to room we check the toilets – each cubicle. We say ‘hi’ to a number of the ladies, my colleague checks my notations, and we move along to the next corridor.

    I find myself standing away from the doors, clipboard in hand, behind my colleague. I feel an urge to be more visible to those in the rooms; I hardly want my presence to resemble some kind of warden.

    Making things easy for me, my colleague introduces me to a number of the residents, which in many instances goes well. But, to complicate things further, I soon realise that I should avoid being too friendly.

    Many are almost completely uninterested by my presence; I begin to feel I should have respect not so much for people’s privacy (largely non-existent), as more basically their space, my entry into which is that of yet another new face. It is, after all, their home.

    Lying on a bed, in the corner of a square room, with partition walls which do not reach the high aluminium ceiling above, is a young woman, no more than twenty years-of-age, coming around from a worrying drug experience, initiated some days previously. At least she’s definitely breathing.

    Sharing a room with a ‘crack-head’ must be difficult – just as sharing a room with someone who doesn’t appreciate your addiction to the substance may be.

    I follow my colleague as we move from room to room, ticking the boxes and making brief greetings. Through a door bursts a notably thin woman, with a number of others behind her, electrifying the atmosphere as she confronts my colleague, keen to set the record straight.

    Arms raised, she proceeds to direct our attention to the common area where, according to this woman, there is a ‘bitch,’ who needs to ‘shut her fucking mouth.’ I can’t help recalling the words of a member of management: ‘Many of our clients are seriously underdeveloped, cognitively. It is not unlike working with children.’

    My colleague endeavours to calm the situation down, encouraging the woman to ignore others around her. She must focus on herself. The woman is responsive despite her warning that the ‘bitch’ inside had better keep out of her way. She relents: ‘I just need to get out of here.’

    Another passing service user gets my attention: ‘It’s like Big Brother in here.’ The woman moves on hurriedly, the others behind her disperse, and we carry on with our checks. My colleague ensures I have ticked the right boxes, given the momentary commotion.

     

    Prior to room checks, meal times had been a source of some controversy at handover. It being my first day, I had hardly contributed to the discussion. But now it comes up again with the colleague I am shadowing: ‘We don’t want to create a culture of smoking crack and eating cereal all day,’ she says. The service users are not to be provided with food, other than toast, before or after dinner. Staff are supposed to stick strictly to meal times. That means no pot noodles, soup, rice pudding, or cereal.

    ‘Right… so that’s the kind of thing we’re dealing with?’; ‘Yes, loads of crack in here, and spice.’

    It is difficult to deny a person in this environment food – but telling them what time of the day they can have Rice Crispies makes sense. If I tell them it is twelve o’clock often some ask whether I am referring to day or night. Strict mealtimes encourage routine, a reason to get up in the morning and be somewhere in the evening – despite its illegality, many bedrooms don’t have windows. They are set to encourage people to be up during the daytime; a bedroom may be safer and more comfortable than a doorway on the street, but it can offer fertile ground for despair nevertheless.

    Outside their bedrooms service-users are that bit more likely to avail of support from key workers or social workers. Of course when a physical environment inhibits anyone’s capacity to look outside – the inverse being an effort to inhibit others looking in – hope is a hard sell. But, in any case, that is why it is done.

    Entering the next hallway, I see shower curtains draped over the doorways – that morning another staff member, who had greeted me, apologised for the doorways, something she felt made the place feel like a Concentration Camp. The council, she said, are yet to install the doors.

    We knock on the partition walls before announcing ourselves: ‘Staff. Hi fellas. How are you doing today?’ My colleague’s admirable rapport with the residents takes the edge off his gallows humour. How does a person perceive an authority manifested in a prohibition on Corn Flakes?

    The drunk or ‘crack-head’ stereotype loses relevance when the service user has a job, whose hours are such that they get home(?) after dinner time. The person may just want a bowl of cereal before bed, as I surely would, importantly, on getting home. What about the person who fancies a bowl of cereal at any time of the day?

    Homeless is an umbrella term used to classify thousands of individuals who don’t have their own front door. But exactly why a person ends up in that situation varies widely. There is a Homelessness Crisis, meaning identifying and ordering the different classifications of homeless individuals relative to their needs is a luxury – we are led to believe – the country cannot afford. All kinds of people – highly dependent and highly independent – are lumped together. When someone asks for cereal, it is perhaps best to suspend judgement. There is not necessarily a negative consequences to a bowl of cereal at midnight.

    It is suggested by a new member of staff that a particular client may be on the autistic spectrum, as his social etiquette is deeply lacking. It is something my colleague thought we should consider. That colleague had worked with autistic individuals in the past, so it seems plausible. But following conversation with another member of staff, who had known the client since he first entered the service – over ten years previously – another probable explanation turned up: the client had entered the service in his early twenties when his social interactions were far from a central concern. Ten years on, having spent a decade in a shelter, his capacity to interact with the outside world has been all but destroyed.

    You often think of elderly men, savvy in the ways of surviving as rough sleepers, as those to whom the epithet ‘entrenched homelessness’ applies. But this is a young man who doesn’t sleep rough, whose home is the homeless services.

    Another client argues given that he has lived in the country for over twenty years he should not have to listen to people asking him whether he would like to go home. He cannot go home: actually Ireland is home. We are discussing his recent transfer from the social housing list into a relatively new scheme called HAP (Housing Assistance Payment), whereby the government subsidises rent payments to private landlords, on behalf of HAP-approved tenants. That he should be continually asked to return home is a worrying reflection on the HAP scheme, packaged as an opportunity for the service user, but subject to the arbitrary decisions of private landlords, who often reject aspiring HAP tenants precisely for being aspiring HAP tenants.

    He has been given a number of months to find a landlord who will accept him as a tenant. His more immediate concern, however, is his cancer, for which he really needs employment so he can look after himself.

    The government policy which focuses on the one thing all homeless people by definition lack, has repercussions for those with complex needs. One might argue that housing this particular individual in private rental accommodation would have the beneficial consequence of increasing his chances of attaining employment, and maintaining good health, and avoiding the stress of being moved from accommodation to accommodation.

    The stress of sharing a room with strangers, sleeping on his valuables is effecting his mental health he tells me. I’m struck by the reasonably well accredited hypothesis linking mental ill-health with physical infirmity, and I think once more of his cancer. Arguably, this emphasises the importance of getting this person housed, but my client is cynical, has little money, and potentially little time. He is frightened of adding to the statistic of homeless fatalities in 2019.

    His immediate need is money. He needs prescribed medication, healthy food, and perhaps a counsellor or psychotherapist. That people aren’t being housed is disgraceful in itself, but in the interim they are suffering, deteriorating mentally and physically, and potentially dying. People suffer in the services, as they wait, often hopelessly. These are the vicious consequence of being unable to live independently.

    Later, we discover a client rolling uncontrollably on the floor, experiencing what appears to be a seizure. He’s banging his head, and almost frothing at the mouth. We calm him, briefly, before he wriggles out of our control and continues. His head is our primary concern, which we endeavour to get a pillow underneath of. I get on the phone to my colleague who is down in reception. She gets on to the emergency services. They want to know if he is experiencing breathing difficulties. As far as I can tell he is breathing relatively normally. To make sure, I ask him directly. Managing to control him, I gain his attention and ask. Rather than responding verbally, he proceeds to demonstrate what sounds like incredibly strained breathing –  as though on cue. He looks directly into my eyes and begins to cough in between episodes of holding his breath. Although we continue to calm him and inhibit self-harm, I am now less fearful for his well-being.

    Once the paramedics arrive they work out quite quickly there isn’t much wrong, at least with what they can help with. They sit him up, holding him still from beneath the arms and probe him with questions. He manages to ignore them until they, somewhat more hands on, start pinching him somewhere around the chest. This certainly gets his attention and he finally blurts out: ‘fuck off.’ There’s a pause as we all come to understand that whatever is wrong with this service-user, it does not require emergency medical attention. He needs to go to bed and sleep it off.

    A few weeks later, at a staff outing, I converse with a colleague who understands that despite the somewhat theatrical nature of the episode, there was, below the surface, a man reaching out for help, however desperately. It seems his only way of having his suffering recognised was to act out the part, blurring the lines between reality and fiction. He was not suffering in the way his behaviour suggested, but that is not to say he wasn’t suffering, as he drunkenly played out the part on an otherwise uneventful night in another homeless service.

    Homelessness is complicated. These three words cannot do justice to what they purport to express. We are dealing with thousands of different lives under the umbrella term. What is at issue are the needs of individuals; and you can be sure these will multiply the longer one remains homeless. Whilst housing people is a reasonable objective, we cannot obscure the compelling needs of each individual.

    Most homeless services adopt the Housing First approach. Of American origin, the original idea was that individuals experiencing homelessness should be placed automatically into independent living, bypassing temporary accommodations such as hostels. Once the client is established in their home, so it goes, outreach services will work on supporting individual needs. The initiative has a track record of success, and been adopted by a number of the leading services in Ireland. The issue today, however, is the vast numbers of those experiencing homeless who, after not being offered their own accommodation, end up in temporary accommodation.

    Is there not a paradox to services advocating Housing First when the existence of those very services demonstrate the shortcomings of the Housing First approach? More worryingly perhaps: does it potentially license those who could otherwise support people in these services to delimit their support, on the basis that they can, in accordance with the Housing First approach, legitimately claim it is better to wait until those in need of such services are housed? Focus on permanent housing, and permit short-term suffering.

    Inasmuch as a singular vision for the future is something to be celebrated amongst policy makers, public services, charities and NGOs, we cannot allow it to obstruct recognition of current needs. Most homeless services additionally advocate the person-centred approach. Better to consider the individual where they are at, and offer support accordingly. If a service user’s mental health deteriorates, we abide by the person-centred approach insofar as we have compassion and understand that person’s particular state of mind, and support them accordingly. The trouble is that in our current situation, the Housing First approach, is, arguably, in contradiction with the Person-Centred Approach, as it draws attention and resources away from individual needs.

    As I’m covering a shift in a family accommodation unit. Over a cigarette break I take the opportunity to find out more about the service. ‘Many of the families don’t like HAP. They don’t want to be at the mercy of a private landlord, who could sell up next year,’ my colleague begins. ‘They wait on the social housing list. Could be years. Mental health begins to really suffer. Lots of them smoke a lot of cannabis. And then the children suffer.’

    I tell him about some of the men I am more familiar with, from another service, and how a number of them grew up under child protection services: ‘You can see the cycle.’ To reiterate, I am hardly opposed to housing the homeless. People should be getting housed. But at issue is meeting the varied needs of the many people experiencing homelessness, at a time when the prospect of finding private rental accommodation is remote. Numerous individuals have many and complicated needs, and these should be considered simultaneously.

    Homelessness is indeed a challenging issue. People’s many basic needs are complicated by the experience of homelessness. There is no universal panacea. We should be housing the homeless. But whether a young woman out of her mind on street drugs, an exhausted shift worker unable to get a snack before bed, a cancer patient with no money, or an alcoholic despairing at six o’clock in the morning, I cannot help but think that a slogan more fitting would be: ‘listen to the homeless.’

  • Out of Sight, Out of Mind: The Migrant Crisis

    I raise myself into the UNHCR’s prefrabricated 10×20 ft unit; directly in front of me is the 5×4 latrine I was looking for. Occupied. I’ll have to wait, glad, in fact, just to be cool.

    I turn my attention left to the man whose workplace is this metal container, a stocky Afghan, with thick, combed, black hair. I’ve seen him before, here and around the camp. There is a warmth about his demeanour – he has a smile that makes you want to smile – offset however by an expression alluding to something more cerebral about his character. His deep set eyes haven’t escaped my notice, and ever suggest his mind is attending to thoughts which, evidently, prompt less than a continuously cheerful disposition.

    I’m a little bit nervous, I suppose. So I lean against the cool interior, the idea being that a casual comportment will mask any anxiety I feel, now that I’m in this man’s space. Its thirty-five degrees outside – ‘hot’, I gasp, and raise my eyebrows. He nods in jovial agreement.

    Now more comfortable, I look around the room. A shaded white room, with laminate flooring, the equidistance of the wall-to-wall-to-ceiling dimensions induce feelings of claustrophobia, though he seems comfortable. He stands to one side, elbow on the sill of the window, two dainty tables and an equally dainty chair to his other side.

    On one of the tables I spot something about which in the past I’ve been curious; so I now take the opportunity to query the small packages stacked on the collapsible tables to his left. He gives them a glance, and then his eyes revert to me, once more. Fifty food packages, I now understand, for the fifty unaccompanied children, currently residing in Camp Skaramangas – the parentless refugee children ten kilometres north-east of central Athens.

    I look at the packages and I look back at him again, alert and no longer leaning. ‘What’s … the story?’ I nervously query, the idiomatic expression revelatory of more than mere linguistic dissonance. He is himself a refugee and it is experiences such as these that remind us that this does indeed warrant its own respect. He paces a little and tells me of the children whose parents may not have made the journey – they could be dead, back home. Silence.

    ‘It’s very sad,’ he quickly concludes, in that way you would hope someone in charge of dispensing such basic essentials to parentless children, in a refugee camp, would, before moving on. He sits down onto the chair. ‘That’s awful,’ I concur trivially. Contrasted with my own, now no longer casual, attempt to compose myself, his expression, his tone and his body language exhibit a capacity to appreciate the gravity of what has prompted, for me, little else than a compulsion to muster an appropriate response, unsuccessfully, and in lieu of it arising naturally.

    Contemplating such human horror can of course be difficult for the onlooker, such difficulty being only amplified when it relates to utterly innocent children. One is witness to a human experience of which a claim to understanding would amount to no less than impertinence – our empathic powers curtailed given those experiences which cannot be graphed in the thin air of speculation.

    But despite this, perhaps even in spite of it, one also feels constrained to recognise no mere accident – innocent children, recall. A symptom of an injustice, a failing, a signature of what is wrong with the world; and in its symptomatic nature what is at once intangible, becomes oddly tangible.

    A human experience so far removed from my own becomes that which I feel compelled to pronounce should not be. Momentarily unhinged, a witness to the unspeakable, sense making becomes the urgent prerogative of our sociality. Yet the process in which this encounter with horror gives way to the attempt to determine it as an injustice, brings with it the unsettling self-consciousness of the futility of one’s reaction to so unspeakable an experience, even hypocrisy, as injustice is decried from the comfortable position of distance. Some moments later I am finished with the facilities and nodding a goodbye to the UNHCR man, before exiting back out to the midday sun.

    I remember first entering Camp Skaramangas following a brief induction in a petrol station café, outside the camp. A smoking area, on the platform and amongst the petrol pumps created an atmosphere that rules were, here, suspended. In the café we introduced ourselves before discussing the details of what we would be doing as volunteers in the refugee camp, nearby.

    Through a gate guarded by the Greek navy security services we walked onto the port and into the camp, gravel crunching below our feet. Few people could be seen, although it was an area wherein over two thousand people resided, in the many white steel units we could now see before us – a truly cosmopolitan setting with people from countries including Afghanistan, Syria, Iraq, Palestine, Iran, Sudan and more. I was of course quickly on good terms with a fellow volunteer from Coventry. We walked into the camp and we were guided through the areas in which we would be working, and shown the facilities we would be occupying. A few early risers could be seen dispersed walking to and fro.

    Young men, the likes I had previously visualised in the images of refugees ‘marching’ along European railway tracks (the connotations of an invasion framed with such percipience) strolled casually by; women and men pushing trolleys of watermelon, appeared busy, as children, similar in appearance to the young Alan Kourdi whose body appeared on our screens in what seems now like a moment in history, either aided their elders or ran around guilelessly in the early morning hours, as children do.

    Nervously, we tentatively followed the coordinator’s lead, meeting a few volunteers on the way – a mix of Spanish, English, Norwegian and Dutch accents filled the air.

    Then could be heard the tones ringing out from the residents, an altogether more foreign sound. Suddenly the nervousness I was feeling, given these new surroundings, began, as we paced through, to transmute into something else. Amid what I superficially took to be more and more foreignness, I felt myself becoming quite self-conscious. And in fact, I now felt foreign.

    An uneasiness began to settle, as I became conscious not only of the colour of my skin but my attire, my sunburn, my lanyard which felt all the more pathetic an officiation of my presence. I was entering a space wherein I found faces, half-familiar, having seen them on television and in the news, looking back at me, and I was aware of this.

    I suddenly felt like an imposition. There was a feeling I could not shake. Although I was there to help, my being, my presence, felt as though it was imbued additionally with something less benign; taking time away from the everyday goings on of European living to offer my aid to an ‘otherworldly’ situation. Basically I began to feel anxious that people might be looking at me with some bitterness, as a Westerner.

    Of course, I quickly met residents who expressed such a welcome that thoughts of their being bitter, or resentful, were not only quashed but gave way to an understanding of their having a diametrically opposite disposition; additionally for anyone who may have viewed my presence with bitterness, albeit in silence, I am inclined to suspend judgement given an understanding of the as good as warrant such bitterness has at its disposal, in view of the both historical and current catastrophes for which the West is deeply responsible, and in accordance with which the lives of many have been coerced.

    In any case the feeling was there. Introduced to the impoverished conditions of those on the Athenian port (all of whom have a story of struggle, if not travesty, and such uncertain futures, that their capacity to endure, nevertheless, is nothing short of remarkable), I was conscious of how I represented a life which they did not enjoy.

    That subtle feeling of anxiety, embarrassment, shame, which in the coming days I would be able to suppress (given the very flattering gratitude of the residents, not to mention the self-congratulation to be enjoyed in the company of my fellow volunteers), seemed to allude to some tacit recognition that my presence truly was less than benign. And, there was a feeling that despite appearances, despite the fact that in volunteering I may have appeared to care, I represented a way of life the hypocrisy of which was more typically manifest in the choices I made to more often than not, not so much as give them a second thought. It quickly felt a bit superficial.

    The fifty children, parentless, and who spend much of their day roaming around what is little more than a barren car park on what was once an Athenian shipping port and whose vulnerability can be all the more sickeningly contemplated should one consider the likelihood of the near presence of human trafficker’s, may indeed prompt one to conjecture that the world is bereft of justice.

    But in the absence of provisions, recognition of such injustice seems as pertinent as an acquaintance with the same may be brief. Of course there is the work of the Afghan of the UNHCR, for example, with the unaccompanied children, providing for their desperately needed conditions of growth, the food packages of course being the most basic instance of initiative, in this regard. But my volunteering hardly compares, and truth of the matter is that following the feel good experience I of course did just look away.

    I spent the morning and early afternoon of my last day volunteering in Camp Skaramangas with the children before having lunch with a number of the volunteers and residents. Volunteers come and go so you do not say goodbye to the children.

    So many goodbyes would be cruel, never-mind the psychological impact. So I just said goodbye to friends in the early afternoon, and then left the camp and its over two thousand residents. A number of hours later I was standing on a runway having just landed in Sofia airport, slightly dazed amid unfamiliar voices, and struck by the attire, but particularly the moustaches, of a number of my fellow eastern European passengers.

    It was roughly 9 pm and I was at this point keen to get to my hostel sooner rather later. From the runway we were guided into the airport, through the glass doors and into a large square room which led to a number of steps at the top of which was Bulgarian Passport control. We shuffled into the room, fatigued couples not speaking, children re-energised now they were finally off the plane.

    Airports and the security therewith have a way of making us all feel suspect. But being a young Irish man, and landing in Sofia, from Athens, any nerves were on this occasion eclipsed by a rather indulgent self-confidence, my being a man on the road. I stood upright, passport in hand and shifted determinately amongst my fellow travellers toward the security personnel above.

    But five minutes, then ten minutes, then twenty minutes went by, and as the man fashioning the perm came to lose what was at first his amusing quality, and as retaining posture became tiresome, the experience as a whole quickly enough became all the more frustrating. It appeared as though very little progress was being made and I came to question the old fashioned border checking that I had not been accustomed to in Western Europe.

    Had it not been for the language barrier I might have made more of an effort to engage in the mutterings of those in my company. Increasingly frustrated, I started to observe the minutes go by on my watch, arm rigid. Perspiring ever so slightly now with the frustration, and with my passport in hand, waiting freely to access Bulgaria, what an utterly ludicrous image I was.

    Craving my counterfeit cigarettes, purchased only that morning from an entrepreneurial resident of Camp Skaramangas there I was, shamelessly agitated at what was a forty minute wait for my rightful access to a country, a right so shamefully taken for granted.

    People wait years to get through European borders, and not for a holiday; good people who I had only that day had lunch with, and who had only a few hours previously expressed gratitude for my efforts in the camp, efforts the sincerity of which I could not now help but think was void.

    Given the mere hours that passed, the dictum ‘Out of sight out of mind’ came to mind, as my supposed concern for the horror of such vulnerability encountered only that morning rather belatedly reminded me of what is worthy of our frustration. Failing to uphold, satisfactorily or efficiently, my right to free travel through borders, I found myself naturally irritated – as a European citizen, I expected better. Not so for those without that birth-right. They can continue to wait.

    When I tell people this story they offer consolations: at least I volunteered – apparently enough to neutralise the fact that even should such an effort imply that I view the residents of Camp Skaramangas as equals, my behaviour suggests otherwise.

    Of course, I can hardly be expected to live frustration-free, given the comparative triviality of whatever situations may arise. Nevertheless, the alarming rate at which one can forget, immersed, once more, in those comparatively trivial struggles, intimates what little hope there might be for those who most need the attention of others.

    For the issue is all the more unsettling given the effectiveness of nullifying any concern we might have for those who must wait, through their being removed from our field of vision, as people close by.

    In a political atmosphere in which it is often suggested that it is migrants who pose a threat to ‘our’ way of life – Hillary Clinton being amongst the most hypocritical of recent voices for this sentiment – efforts to cast our eyes away from those on the shores of Europe and to the concerns of those individuals, who through the fortune of birth are entitled to expect better in life, portends the upholding of human inequality as an increasingly more likely and well-sustained global state of affairs. For of course, should we not look, we need not be concerned: out of sight, out of mind.

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