1890


For decades, American cities have been trying to answer a question they cannot settle: what do you do about a person who has nowhere to go and no intention of leaving? Over three episodes, reporter Emma Pettit follows that question from the courts to the encampments to the city council chamber, and finds two competing visions of freedom on either side of it.
We've called people on the margins of society by many names over the years: tramp, hobo, bum, and homeless. This is that sequence, in art and photographs.
1870s–1930s
After the Civil War, as our country recovered and industrialized, young men took to the railroad in search of seasonal labor and occasional adventure. They were called, by others and themselves, tramps and hobos. Generally, a “hobo” was someone who wandered and worked, while a "tramp" just wandered — but the terms overlapped. Locals feared these strangers when they came to town, dirty and disheveled, sometimes perched on top of a freight car. Some laws punished their unexplained arrival. But gradually, polite society let its guard down and wrote their knapsacks and their tin cans into film, poetry, and song.
1890

1900
No known date

1907
1924

1948
1930s–1970s
Over time, as the market for itinerant labor dried up, the men who once traveled hundreds of miles to harvest wheat and dig ditches began to stay put. They were the “bums” — older, sometimes disabled, and very often alcoholics. They lived on the rundown side of town in neighborhoods called skid rows, where housing was so cheap that a bed cost only pocket change. There they stayed, out of mind for much of the rest of society, as the police dealt with them through a strategy of containment: Stay where you belong, and, within reason, we’ll let you be.
1937

1937
1938

1940

1970s–2010s
Come the 1970s, the people on the sidewalk began to look different from the “bums” of skid row. They were younger. They were more likely to be black. They were sometimes women who hauled their few possessions in shopping bags — the origin of the term “bag lady.” These people were sleeping on park benches, in doorways, or on thin mattresses of cardboard for many reasons, including the demolition of cheap housing and the emptying of mental hospitals. This group began going by a different name favored by activists and journalists who wanted to draw attention to their plight and gesture toward a solution. No longer hobos or tramps or bums, they became: “the homeless.”
1985
1991

1993

2000

2003

2007

2010s–Now
Whereas the men of skid row had a bed in a flophouse and the street dwellers of the 1980s had a doorway or a heating grate, today the people on the sidewalk sometimes have a nylon structure with a zipper: a tent. They often prefer the privacy and sense of safety it affords them. And for a while, they also had something of a right to keep it there. After courts granted the homeless some constitutional protections, cities allowed tents to stay, under certain circumstances. But residents complained of fires, disease, and public spaces not being kept public. That conflict — over whether clearing an encampment is cruelty or common sense, and whose rights matter most when it comes to a five-foot-wide stretch of pavement — is the one we’re still hashing out.
2015

2020

2025

2026

2026

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This was a revealing, fascinating history, giving me the beginnings of a better understanding. Bravo. I was left hungry for a more nuanced view of the current populations, with a strong suspicion that what's "right" for one population probably isn't for some or most of the others. That understanding often comes from the best academics and nonprofits, and sometimes government agencies. I wish you had a fourth episode addressing that level of complexity.
This was a great miniseries. I would love to learn more about how other cultures and communities have addressed this issue, what it looks like, through time and space. And if there’s any lessons we can learn from them to apply here.