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Homelessness, International Perspectives on

Understanding homelessness in international perspective poses a general challenge: to approach each culture from an emic point of view—that of an insider—since what one culture regards as homelessness, another may not. For example, the communal apartments of Russia may be termed precarious or marginal housing by U.S. standards, but are not considered such in Russia. Or a shelter made from found material on land to which the builder has no legal claim could be seen as part of a squatter settlement or a part of an emerging community.

How widely does one cast the “homeless net”? What are the numbers and characteristics of the people included in the definition of homelessness? Worldwide, the answers vary. Studies comparing homelessness in two or more nations offer a step toward an international understanding of the issue (Daly 1990; Glasser 1994; Glasser, Fournier, and Costopoulos 1999; Helvie and Kunstmann 1999). These comparisons expose factors that might not be obvious in a one-site study—factors affecting both levels of homelessness and the society's response to it.

The Terminology of Homelessness

Words used to describe homeless persons offer some insight into the varying conceptualizations of the term, as illustrated in Table 1 above. In countries such as India, the term for people living outside without shelter is roofless, a term that does not imply the social pathology so often associated with the word homeless. Developing countries tend to discuss the issue of lack of adequate housing from the point of view of rural-to-urban migration, or as the result of natural disaster or war. For Western nations, homelessness historically has been linked to alcoholism (as seen on the skid rows of major cities, for example). In the latter part of the twentieth century, homelessness was tied to widespread substance abuse and the deinstitutionalization of the mentally ill, coupled with the gentrification of the cities and a decrease in governmental support for social housing.

Table 1. Cross-Cultural Conceptualizations of Homelessness
ConceptNotesRegion
Lack of shelter
rooflessIndia
sin techo“without roof”Latin America
sans-abri“without shade”France; Quebec, Canada
sleeping roughUnited Kingdom
without permanent address,generic termUnited Nations
sans adresse fixe
Person who is cut off from a household or other people
clochardtrampFrance
Pennebruder“prison brother”Germany
desamparadowithout protection or comfort from other peopleLatin America
furosha“floating people”Japan
puliukkoelderly male alcoholicFinland
bomzi (acronym for bez opredilyonogo mesta zhitelstva)of no fixed abodeRussia
Homeless street child
gamino, gaminagamin, gamine; street urchinColombia
pivete or pixotestreet child involved in crime; pixote is from the film of that titleBrazil
khate“ragpicker”Kathmandu, Nepal
Squatter settlement, spontaneous settlement
bidonville“tin city”Francophone Africa
pueblo jóvene“young town”Lima, Peru
favelasquatter settlementBrazil
kampungvillageIndonesia
Source: Adapted from I. Glasser (1994, 6).

In Montreal, Quebec, les itinérants is the term used by the religious and advocacy communities; the newspaper sold on the streets of Montreal is L'It-inéraire. But the word sans-abri (without shelter, or literally “without shade”) is used in professional and academic circles. Some people have suggested that sans-abri came into vogue in Montreal after the widespread media attention to the United Nations 1987 International Year of Shelter for the Homeless (Glasser, Fournier, and Costopoulos 1999).

Elsewhere, too, terminology reflects local conditions. Street children are often referred to by the job they do for survival, such as the “parking boys” of Kenya. It is interesting to note that originally the South American Spanish term gamino may have implied a petite and appealing child on the street, whereas now the word has taken on negative connotations, hinting at lawlessness. The Finnish term puliukko indicates the close historical relationship of alcoholism and homelessness. Finally, a bidonville (“tin city”) may become a new community (that is, a pueblo jóven) with infrastructure support such as clean water, waste removal, and electricity.

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