Yesterday I made a short return journey, barely half an hour, from Dalston, Hackney to Belgrave Square, for a vigil outside the Bahrain embassy. The vigil was to show solidarity with Nabeel Rajab and with Bahraini activists who are being harassed, even here in the UK.
This is not the reason I woke up this morning feeling so sick, I could hardly eat my breakfast. But it did set me thinking. On this day, Budget Day, it occurred to me in the kind of elemental way it does first thing, there is plenty to go round. There would be no need for austerity if we could just share all the resources we have. Austerity is not something that effects all of us. Only the poor and the sick. Those who rely on public services. Inequality is damaging us.
I’m at a time of my life thankfully where I barely have to use the NHS. I’m not yet one of those people who can write a glowing report on Facebook on the wonderful overstretched nurses and doctors. Only in our work, as a family, we see the effects of austerity. My husband, an architect who works on school buildings, has seen the amount of work dwindle. I give my time to a soup kitchen, drop in centre and a centre for women refugees, giving English lessons, and the local night shelter; all voluntary services that should be unnecessary in a just society. My daughter’s job is to monitor behavior in a secondary school. The poor behavior of a few pupils is directly caused by poor mental health, poverty and the instability in their lives, by the lack of resources to cope with the petty awkwardnesses school throws at them. Inequality undoubtedly causes poor mental health. It’s something I can see in front of my own eyes.
Poor housing or no housing at all must be one of the highest contributers to mental ill health. We are all the poorer for it. All the people who are suffering from lack of support from government, are prevented from taking a full part in society, from being creative, from being sociable. Instead they are forced to traipse from food bank to drop in to free meal to substandard housing to GP.
In Hackney, and further north in Haringey, there are people forced to live on an industrial estate in converted buildings, just like the one in this video, unable to keep themselves and their possessions safe.
So even more galling it was to think of my journey home yesterday from Belgravia back to Hackney. Some people even think Dalston is a rather smart area. It’s certainly been gentrified for the ones with enough to buy a house, to meet their friends in a café, to go clubbing. And stable enough lives for their children to benefit from the improving schools..
Back towards Victoria station, still an acre of grime and lurid signage, I clicked along spotless, creamy stone pavements, Belgrave Square, Eaton Square, where a school friend of mine had lived, Chester Square where another friend had lived, long ago of course. Every now and then I noticed a state of the art sports car, the like of which I’d never seen, hunkered down in a residents’ parking bay. The buildings all freshly painted in uniform ivory. You could say embassies need to be smart, they have to entertain kings and queens and generals. They have to have clean streets. But even here, not all the houses can be embassies. Anyway wouldn’t we all like to have clean streets.
Usually I breathe a sigh of relief when I reach Dalston, everyone gets off. It’s always been a busy station, even before gentrification. But this morning when I thought of the beggars in Kingsland High Street, over again I felt sick. There used to be only one beggar, a woman with a gambling addiction. Now there is a new person every hundred yards or so, fifty even. It’s a fairly crazy but also courageous thing to do to resort to begging, to put yourself at the mercy of the passersby, of the street. It means services, both public and voluntary, have failed. Some of the drop-in users tell me the foodbank on Sunday was closed because of a children’s party. But also the motivation to keep going, to access all these services, has left this person. It means family and friends have deserted this person. I’m always shocked every time I see a new person, someone I don’t recognise. Yesterday there was a woman about my own age, she could be someone’s mother, one of my own kid’s school friends’ mothers perhaps or a neighbor. Further on a new spot had been taken up by a young woman, her possessions bundled around her.
So my prayer is that today’s Budget can make life more equal. All of us need to work for a more just society. There are plenty of houses; they’re not properly distributed. There is plenty to go round if you could just choose fairness over greed. We all suffer, from the fact that thousands are forced to send every hour of their day trying to work out where the next meal is coming from, putting all their intellectual energy into negotiating job centre, foodbank, housing benefit, without any time for friends.
Raveloe, London, Kabul, we cling to our ‘way of life’ even though it makes us sick, obsessive and lonely. Governments cling to policies that cause harm to ordinary people. In this article, begun while staying in Kabul, I ask what George Elliott’s Silas Marner has to tell us about our own ‘pile of gold’.
I recently travelled to Kabul, where I teamed up with the Afghan Peace Volunteers and Kathy Kelly of Voices for Creative Nonviolence. I took with me, to read under the covers when I couldn’t sleep, Silas Marner by George Elliott. Marner, estranged from his home town, sets up as a weaver in the small village of Raveloe. Through weaving he accumulates a pile of gold coins which he counts obsessively every night, until one day it is stolen. The plot turns when he adopts a small girl, the daughter of a drug addict, who wanders into his house. He mistakes her gold curls for his gold coins, miraculously returned to him. As he determines to look after the child he has to ask others in the community for help and so his life is transformed.
As a group of women in one Kabul refugee camp recounted their experiences of war, their injuries, the indignities they have suffered since being forced to leave their homes, Kathy Kelly asked at one point, ‘Did you know that the US has just committed 617 billion US dollars to military spending?’ The women implied by their gestures, ‘What do we care?’ One woman said, ‘I wouldn’t know the difference between one side of a dollar and the other, whether a dollar is black or white.’ It was at this moment the image of Silas Marner counting out his pile of gold coins, popped into my head. As well as a literal analogy with the ‘pile of gold coins’ devoted to military spending, there are political lessons for policy makers, for example the western governments whose migration policies cause such hardship amongst refugees.
In Europe, chances for Afghan refugees to claim asylum have grown slim, since the EU now considers Afghanistan to be a safe country, even though there were 5,600 casualties of armed conflict in the first half of 2016 alone. The EU plans to deport 80,000 Afghan asylum seekers. At the time of writing Germany and Sweden have already started the deportations. This is at a time when Pakistan and Iran are also pressurising Afghan refugees to return.
The refugees face homelessness and destitution when they return to Kabul, where there is not the infrastructure to support them. ‘A man-made humanitarian catastrophe could be the end result of these governmental policies’ writes Ahmed Rashid, a journalist in Lahore. 
At the Borderfree Centre in Kabul, Kathy Kelly and I spoke to Abdul Gafoor, of Afghanistan Migrants Advice and Support Organisation. He says everyday twelve deportees arrive from Norway, as a result of its cruel deportation policy. Young boys call him, not knowing where to go. Very often, as soon as they have the opportunity, they will leave again, for Pakistan or Iran. They are given $1200 from the Norwegian government, so they use this money to move on as it is too difficult for them to reintegrate. There is nothing they can do in Kabul; there is no work.
Kathy Kelly, Nematullah Ahangosh, who is an Afghan Peace Volunteer, and I visited the ‘Police Camp’ an unofficial camp for IDPs and refugees. We took a long taxi ride, through heavy morning traffic, into an area of new development, where private hospitals with tinted curtain walling and new apartment buildings, some already clad, others just slabs and columns, lined the broad, unsurfaced road. Opposite a petrol station, where gaily painted lorries were filling up, we were let out onto the edge of an open sewer, the size of a small river, its grey white waters swirling with scraps of rubbish. Salim, from the Jesuit Refugee Service, soon fetched us and led us down a narrow path between mud shacks, to a place where we took off our shoes, stepped inside a small room, with red carpet, whitewashed walls, a stove in the middle, a plastic sheet for a window. Soon the elected camp leader, Raz Mohammed, came to tell us about the camp.
Of the 700 families resident in the camp, one third have come because of recent conflicts, such as in Kunduz in the north east of the country and one third are refugees who have been forced to return from Pakistan and Iran. Sometimes educated people, this latter group already sold all their property when they left Afghanistan, so now they are homeless and destitute. Refugees can only earn three dollars a day. Men work as porters in the market. Other jobs include washing cars, and selling boloni, pastries stuffed with potato and spinach. Others, despite the danger, send their children out to work in the street, cleaning shoes and windscreens or selling windscreen wipers, tissues and sweets.
Those who work in the market can bring home potatoes or turnips but not enough for regular meals. The rest of the time they have only bread and tea. Some don’t even have tea. For fuel they burn plastic bottles, shoes and old clothes. Every winter twenty-five people die of cold. Water has to be bought at 10 Afs for 20 litres. On the way in we saw a single pump. Raz tells us that a woman who runs a beauty parlour noticed the women walking to buy water so she donated the pump but the water is not ‘sweet’.
After speaking to Raz Mohammed we went to visit a group of women who were finishing a class. They sat round the edges of the cold classroom. A teenage daughter ran in to drop off a baby to be fed. The women told us that all ethnicities are represented at the camp. Tajiks, Uzbeks and Baluchis living together. They said they felt safe in the camp, but conditions are dangerous to health, especially in cold weather, and there is no access to health care, despite the private hospitals next door.
‘If only we had had an education we wouldn’t be in this situation,’ they said. One woman, feeding her toddler under her black scarf, says she used to have a job in Kunduz. She made boloni and her husband sold them.
Another woman told us how she had fled from Kunduz, almost leaving her child behind. Another, from Laghman province, showed us the injuries to her upper arm she had sustained when she escaped. She said that she had no food for lunch. After the class she would cover her face and go and beg at the bakery.
The leader said he gathered people together and went to the government for help. The government only provides food. He thinks they should provide education, buildings. He said the UN had been to visit the camp, even the US ambassador. But nothing has changed. Eighteen months ago, during Ramadam, the authorities attempted to clear the camp, with armed police, but the refugee inhabitants responded with stones.
Without sufficient food, fuel, education or health care, the women concluded, ‘No one cares about us. The government doesn’t care.’
Another group of women I spoke to were seamstresses at the Borderfree Centre. They embroider scarves which are sold in the US and the UK to raise funds for the centre. All having between five and seven children each, their main concern is to feed their families. Despite their husband’s disapproval, they have to go out to work outside the home. Even so the wages are not enough to pay the rent, to buy clothes for their children, food and books for school.
‘The government doesn’t care about us,’ they said, echoing the words of the the women in the refugee camp. They said, ‘If you want to help, you must give money to us poor people’. The seamstresses said they saw all the huge construction projects, and concluded the government was spending money on these projects and not on alleviating the problems of the poor.
Government ministers just use aid to buy each other ‘a cow or a hen’. I asked if they had any means of making their voices heard, which was translated literally I realised. They said their husbands wouldn’t like it if their voices were heard outside the home. Not able to read or write, their only option would be to join a protest. They didn’t dare go on a demonstration, they said, because the government might come after them, or there might be a bomb.
Back in London this week, I did my regular shift in the local winter night shelter. Many of the homeless I encounter at the shelter suffer from poor physical and mental health, and even have mobility problems, which should be reason enough for the authorities to house them without delay. Many were caught between losing their job and waiting for benefits to come through; a gap of six weeks is enough time to lose your flat. Surprisingly some guests are actually working. Holding down a job while sleeping in a shelter must be almost impossible but one man I spoke to was doing just that. His car was parked outside, he wore the uniform of a building servicing company and over breakfast he was giving his mobile phones a last minute boost, checking the location of the first job of the day.
The residents of the refugee camp in Kabul and the guests at the London night shelter are all at the mercy of government policies. Worse than that, our government is unwilling to correct the very policies that made people homeless. As John Berger wrote,
‘The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied … but written off as trash. The twentieth-century consumer economy has produced the first culture for which a beggar is a reminder of nothing.’
Collectively, whether in the UK or Afghanistan, we must turn to the poorest, most helpless members of our society and learn, just as Silas Marner did, from experiencing community again.
Silas Marner, once he accepts his loss and turns to another, a helpless child, builds relationships with the other members of his village community. It is when he turns to another helpless being, and becomes helpless himself, that healing begins. Our governments, and therefore we, are addicted to unsustainable policies that keep many displaced and homeless. When we accept our own weakness, our own loss and turn to look after the poorest there is hope.
George Elliott also asks us to reflect on the nature of work. Silas Marner sits at his loom day in day out, even on Sundays, weaving linen for the well to do of the neighbourhood and collecting gold coins to no end other than to be counted and hidden. US taxpayers are paying nearly $700 million dollars a week for the military in Afghanistan, money which the US government spends without attempting to avoid corruption.
Reading this you might ask what do all these things have to do with each other. Visiting Kabul, not somewhere people normally visit for a holiday, gives a heady ride into geo politics, but mainly the opportunity to see the effect of government policymakers on the lives of the poor. You might think it odd I would use Silas Marner as a way to reflect on lessons from Afghanistan. George Elliott chose novel writing as a medium to comment on social conditions in her time and the novel has a lot to tell us now.  If you haven’t read Silas Marner, or not since school days, I would recommend a visit.
I wrote this after my first day at Maria Skobtsova House and my first visit to the jungle camp. Even after ten days so many things have changed. As I post this coaches are taking people to ‘Centre d’Accueil et d’Orientation’, (CAO) or reception centres.
Calais is a sea shell shape of canals that make a circle around the old town.
I walk with Broeder Johannes towards the camp. The first sign of the camp, at the traffic lights, near the crossing of another canal, was a small group of people walking the other way, towards the town. Johannes greeted each one with a ‘Salaam’. As we cut through some estates of tiny bungalows and came out onto the same road, the groups became more and more frequent. It was a beautiful sunny afternoon in October.
We walked along a straight road, bordered on each side by industrial parks some deserted, some with giant stretches of mown grass, the road to the ferry port crossing over a bridge up ahead.
Riot police stood around the entrance to the camp at a respectful distance.
At the entrance a there was a group of European looking people, huddled round the information point and many camp inhabitants eating meals out of cartons. We walked down the main street of the camp, a stony road, shops and businesses on each side, a phone charging shop, restaurants. I learn there are 11 mosques in the camp but only one church. We progress slowly down the wide street, salaaming and shaking hands with many people. This part of the camp seems to be mostly Afghan. Many things remind me of Kabul. The men walking past in shirts and trousers, with colourful scarves round their necks. A guy who says he lives in Hackney invites us to look inside his boxing studio, the smell of testosterone and sweat, which was to become familiar. Boxers stand around in shiny sweats, waiting for a film crew.
We turn round and walk back to the church. The Ethiopian Orthodox Church the famous church, is much more beautiful in real life. Outside we leave our shoes and then walk inside onto the cool, soft carpet. Brightly painted paintings, St. Michael of all angels, the Last Supper and one of three bearded faces, the Trinity. I sink down into my prayer, prayer just comes over me as I kneel on the spotless carpet. Outside a large rat then a large chicken. The church is in a compound left behind after the other parts of the camp were destroyed. I’m introduced to one of the deacons and the security guards. Behind the church is a kitchen where a young woman is making a huge pile of Ethiopian pancakes, carefully covering the frying pan with a cardboard lid to let them steam.
Around the church compound are benches, tempting to sit on in the sun, but it’s on to meet Fiona who hands out tea from her van, small tables and chairs, people sitting round bent over meals chess. Then we set out across a sandy clearing, surroundings already overgrown since last eviction with hundreds of flowers, yellow flowers, J says are violets. The fire, during the last demolition, and the human excrement he says has meant the weeds have quickly overgrown. We join a narrow tarmac road, with roofs of brick houses visible the other side of a fence, join the columns of people walking, walking, with small carrier bags of take away meals. We are now in the Ethiopian part of the camp. Occasionally European volunteers drive past in a transit van.
We dive between two large tent structures. A tiny fire burns on the ground with about four young men sitting around it, still in shorts and T shirts, although the sun has disappeared from their small compound. A trivet that looks as if it was once a three legged stool, a small soot covered kettle. The young men quickly built up the fire with tiny pieces of wood, squirting the wood with cooking oil. I sit awkwardly on my seat. There is a long ritual of washing out each of the three cups three times with soap and water, then the water thrown out onto the path. The tea is a desert spoon of sugar whether you like it or not followed by a tea bag. When we’ve drunk our tea, the three cups get washed out again with the three washes ritual for the next cup of tea for other people.
We are there to speak to another deacon of the church. While we sit the young men pass round an iphone playing a song in their language, they pass it round and choose a new song. To take the place of conversation which is surely lacking, shared language is minimal, they speaking only a little English. J says we should go and asks the others to give our regard to the deacon who is sleeping. But this is interpreted as being time to wake him up. So the deacon comes out and sits next to us. He is a small neat man.
There are Egyptian neighbours we learn, which causes some tension. Then suddenly we must stay for lunch. French bread is handed round and a plate of hot tuna mixed with potatoes and chilli. I tried not to eat too much, scooping up tiny bits with the donated French bread but at the same time the teenager next to me says, Eat, eat!
As we leave and follow the narrow winding path, we turn into the sun, the strong seaside sun right in my eyes, smoke rising from people’s little cooking fires. that was amazing that tiny fire, how to make tea on a tiny fire.
As we walked we came across a phalanx of volunteers walking quickly towards us in a crowd, stony expressions on their faces, following a van. Someone waving a rattle in the air as they went. Suddenly people came rushing out from between all the tents. What’s going on? I asked in alarm. What’s going on? asked a lone French girl.
Nearly out of the camp, we stepped away from the main route into a gap between between tents, barely two shoes breadth apart, to a largish tent, already mouldy, the tent flap being held open for us. We took off our boots and stepped inside, sat on the carefully made blankets and mattresses, folded with new soft blankets. Our host had bought milk but instead disappeared to get tea, having no fire to boil a kettle on. About eight people in the tent, all young men, stared anxiously at their phones, low in the eaves of the tent, already mouldy. Johannes commented that these were recent arrivals. They had nothing, only bananas which they offered us.
The talk became very serious. J tried tried to explained what would happen on the 17 of October, eight days away. But no one really knew at that point what to say except to make sure you have your papers with you. Do you have Dublin? They were asked. A friendly young woman came to join us, with her son. The faces became serious as people brought out their papers, some so worn that they had split where they had been folded and refolded many times.
The 17th is now today, but the eviction has been postponed until the 24th October.
Just down the road from Giuseppe Conlon House in Hackney, in the same borough as the London Catholic Worker’s weekly soup kitchen, Urban Table, there is an unmistakable whiff of gentrification about the place, with all the changes going on.
Some might call it regeneration, others gentrification, others social cleansing even. The Catholic Worker would call it clarification. Dorothy Day writes, in Loaves and Fishes , ‘Poverty is a strange and elusive thing [..] We need always to be thinking and writing about it, for if we are not among its victims its reality fades from us. We must talk about poverty because people insulated by their own comfort lose sight of it.’
There is plenty to laugh about how bad things were in the bad old days: an infrequent train service and a bus that only went half its route on Sundays. Before mobile phones, in the early nineties, my street was a sort of crack superstore; customers would stand in a row, staring in the direction of the high street, looking out for the dealer’s gold BMW.
Improved transport links, street furniture, cycle routes, regular rubbish collections, decent schools, more restaurants and cafes to choose from; the benefits of gentrification are obvious. Above all, an expansion in housing and therefore population. What’s not to like.
However there is also a housing crisis. House prices have risen out of the reach of most. Young people and those on low incomes have to rely on renting from private landlords, who can then charge as much as they like. Private rents in London are now 72% of income. Meanwhile anyone who is homeless, even if they are housed in the area, the minute they get a job and lose their housing benefit they won’t be able to afford the rent. The message of gentrification is: if you can’t afford to live here, move out.
I was looking around for an alternative proposition, perhaps an anarchist view on the situation. One housing expert friend suggested that, short of a riot, the way to bring house prices down was for all the school children to fails their GCSEs. Another warned, ‘Laws will be broken’. A mass squat.
Then I found ‘Hope and Rage’, an experimental series of six discussions on gentrification. Rob Schellert, the facilitator, told me he set up the group after feeling angry and frustrated at the evangelical churches’ response to the changes in his neighbourhood. He feels church Christianity has nothing to say about the real life issues present. The church he said just tends to be about ‘spiritual stuff’ and offered no discipleship. It offers only a superficial response to what it means to love our neighbour.
The sessions covered transport, shopping, socializing, education, and included an expert speaker, information from local government sources, and a scripture passage. As a group, we put our comfort filled domestic lives, under scrutiny, from a radical Christian perspective.
My first task was to speak to local people about their experience of gentrification in Hackney, so I combined this with setting up a justice and peace group in my parish. One parishioner I spoke to said he was moving; Dalston was too noisy and he had found a larger place in Enfield. He lived in the estate next door and we found much in common. The ‘hope’ part of ‘Hope and Rage’ was already working.
One evening the group took the 242 bus from Dalston to Homerton. When we set off the night time economy of Dalston was just getting started. Commuters were flowing out of its two stations. By the time we reached the far side of Hackney, the Nye Bevan estate, most passengers had already got off, and the road was poorly lit. The 242 bus is the only immediate transport.
For the session on ‘shopping’ Simon Jones, a Baptist minister and financial expert, told us about the small shops, barbers restaurants and businesses that have sprung up in the refugee camp at Calais. Whatever happens people always have a little money for a hair cut or a shave, preferably at a barber’s shop specific to their own ethnic origins.
That week we also read the Parable of the Talents, Matthew 25. We discussed how the common expectation is that even if you have just a little, you should put it to earning capital. How many feel good stories do we hear about people who have risen from humble beginnings. The parable ends, after ‘there shall be weeping and gnashing of teeth,’ with:
‘to those who have
will be given more
and to those that have not,
even the little they have will be taken away.’
Nowhere has this prophecy been more fulfilled than in Hackney, in the housing crisis and in particular in the private rental market. More and more people have to rent privately, with no hope of a council house or owning their own home. Where rents remain unregulated, private landlords, and those who own property, can only get richer. Those on low wages lose a disproportionate amount of their income to the landlord, effectively buying his property for him. In addition they are in danger of losing their home through ‘no fault’ evictions. Their situation becomes precarious, leading to anxiety, stress and ill health, the ‘gnashing of teeth’.(2)
Rob Schellert believes social cleansing is already happening. In a place such as Hackney, which used to be one of the most diverse boroughs, it would be a ‘tragedy’ if through gentrification that diversity was lost. Both at my local church and Urban Table, the weekly soup kitchen, I meet elderly people who seem to have been abandoned. Twenty years ago perhaps, their families chose to leave the old Hackney, of drugs and gang violence, for somewhere leafier or somewhere more affordable. The ones left behind are the elderly, the sick or the very poor.
‘What little they had’, their community, is being taken away. As gentrification as we enjoy the advantages, we can easily lose sight of those who are losing out.
The conversations on domestic matters, shopping, transport, made me think long and hard. I felt resistant at times – who cares if I take a bike or catch a bus? But this in itself reminded me of my own responsibility, the times I have thoughtlessly taken more than my fair share. It’s so easy for us to enjoy the benefits, thank you very much, without considering our relations to others and our neighbours. Even Radio 4’s Money Box Live recently ran an item on how parents giving their grown-up children money contributes to rent hikes and therefore the housing crisis.
Living in a family or community, I grow to understand the pitfalls of taking more than my share. If I take too long in the shower, I’m stopping my son from getting ready for work. If I extend this to my own neighbourhood, my shower, the one I am taking too long in, is someone else’s shower, the one I am taking from the poor. My house is the one I am taking from the poor. I am like the rich young man in Mark 10, turning away disheartened.
Hope and Rage, Rob says, is about recognising how our actions, whether consciously or not, affect others around us. Together we grow in awareness of how we relate to our real neighbours through shopping, education, transport. We persevere in sharing our experiences, until we see there is no right or wrong answer. The group is a place of encouragement to commit to something, to try new habits.
Dorothy Day writes, ‘But maybe no one can be told about poverty; maybe they will have to experience it; Or maybe it is a grace which they must pray for. [..] I am convinced that it is the grace we most need in this age of crisis.’
1 Dorothy Day and Thomas Merton, Loaves and Fishes, Orbis Books, 1963
2 Rosie Walker and Samir Jeraj, The Rent Trap: how we fell into it and how we get out of it, Pluto Press, 2016
This article was first published in the London Catholic Worker newsletter and is produced with permission
So this is where I am today, Friday morning having spent the night at the Hackney Autumn Night Shelter. My fellow overnight volunteer and I divide the hours into two shifts. For the first half I stay up with my knitting in the light from the kitchen door, left ajar. The guests are coughing and spluttering, getting up and bedding down, wandering about in their underpants, swinging the squeaky door to the toilets. Our guests are astonishingly vulnerable: one wets the bed, can barely straighten himself up, can hardly pull himself up the stairs. Then there are the young ones. In the morning we strip the dampish bedding, damp from the night of coughing and spluttering and fevers.
Going to spend the night at the night shelter is like visiting another country. I think oh, how many hours until I can go home to my nice warm bed. But then my bed is at the other end of a cold bike ride. Then at three it’s my turn and I settle into the camp bed, the same flowery duvet and pillow case that all the guests have, thirsty from the roaring heater but soothed by the sound of regular breathing, that gets slower and slower. And we enter the quietest part of the night, around four. Extreme quiet settles over the group.
Angry that so many vulnerable people have only a camp bed in a church hall to sleep on, rickety joints not well, chesty, asthmatic, too young, too elderly and infirm. Just today Cameron proposes no benefits for EU migrants for four years after arrival. Two polish men get up at six, grab a sandwich from the breakfast team, and set off for work. None of these friendly people should be sleeping in a church hall.
It’s unsustainable that’s what it is. Piles of washing, armfuls of volunteers, church hall heating full blast through the night, cooked breakfast, wet socks, wet coats. The health risks from staying out all day in the winter, are a cost, not just physical.
Some of the guests help clear away the folding chairs and tables, swinging them quickly into place, experts at leaving no trace, everything spick and span in the twinkling of an eye. Others sit motionless, watching, waiting for the last possible moment before they will be chucked out.
It’s a terrible violence against the poorest, most vulnerable, infirm. It’s a terrible violence, that someone elderly and infirm is not cared for, getting worse not better. It’s not possible to have any worthy thoughts about any of this. It’s only my own experience, sleeping on the same creaky camp bed, tip toeing to the same freezing church hall loo – someone’s been smoking in the toilets again – that makes me realise sorrow and anger. I don’t have to see anything; I just have to remember that if I’m longing to reach my own warm bed, my own kitchen table, then what must the guests experience night after night.