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In Canada, nearly 1,700,000 people[i] have reported experiencing homelessness at some point in their lives. In the province of Québec, approximately 330,000 people[ii] have gone through homelessness. Among them, 37,400 women have experienced visible homelessness, meaning they had to live on the street, in a park, a car, or a makeshift shelter.

Recently, La Presse reported that in 2025, “seven emergency shelters for homeless women in Montréal,” Québec’s largest city, “recorded more than 41,000 refusals for accommodation due to lack of space.”

In this context, an organization like La rue des Femmes, which “provides curative and preventive relational health care to women experiencing or at risk of homelessness,” is essential.

The Deputy Executive Director of La rue des Femmes, Louise Waridel, answered our questions to shed light on the urgent issue of women’s homelessness. It is worth noting that this organization is part of the collaborative ministries of the Sisters of the Holy Names of Jesus and Mary.

Have you noticed improvements or increased vulnerability in women’s living conditions over the past few years?

I have been working in the field of homelessness and living in Montréal for the last 20 years. It is undeniable: we are seeing a dramatic increase in the number of people experiencing homelessness and a significant deterioration of women’s conditions. Their reality has become more complex, more intense, and, in many cases, more difficult.

However, it would be unfair to say that no progress has been made. There is greater public recognition of the realities faced by women experiencing homelessness, more research on the subject, and more discussion of trauma-informed approaches.

Nevertheless, on the ground, needs are growing faster than resources. Teams are exhausted, waiting lists are getting longer, and structural solutions are slow to materialize. When resources are scarce, people in precarious situations tend to be forgotten, and we lose sight of our intention to be a community grounded in values of hospitality, democracy, and openness to the world.

In times of crisis, those who most quickly find themselves in situations of precarity and adversity—those who endure the most difficult circumstances—are women, racialized people, Indigenous people, people of diverse gender identities, and those who are physically, psychologically, or relationally vulnerable.

Why do we speak of the “invisibility” of homelessness among women?

We speak of invisible homelessness among women because their reality often does not fit the public image of homelessness. When we imagine a homeless person, we often think of someone sleeping on the street, visible in public spaces. For many women, this is not the case; they experience what is known as “hidden” or “invisible” homelessness.

Rather than sleeping outside, some women choose to stay on the sofa of a relative, an acquaintance, or a partner, often accepting precarious arrangements to avoid the streets. They may stay temporarily with someone in exchange for domestic services, financial contributions, or, sometimes, under pressure. This arrangement allows them to avoid some of the immediate dangers of the street, but it creates unequal power dynamics that lead to exploitation.

Women also develop protection strategies to avoid being identified as “homeless.” They may make great efforts to maintain a neat appearance, hold on to a job, or stay active in they community to hide their housing instability. This ability to adapt contributes to their invisibility. Fear of violence also plays a central role in these strategies.

Why are homeless women more likely to experience violence?

Women experiencing homelessness live in an environment marked by instability, insecurity, and various forms of violence (physical, psychological, sexual, economic, and systemic). In a context where resources are limited and everyone is struggling to meet basic needs—food, housing, safety—tensions can quickly escalate into violence.

Living on the street therefore becomes a daily struggle for survival.

Substance use is also an aggravating factor. The cycle of addiction, combined with lack of sleep, malnutrition, and constant stress, can alter judgment and increase impulsive behaviors—both in the women themselves and in those around them. Situations involving the purchase, sale, or exchange of substances particularly expose women to exploitation, coercion, and assault.

Women are also often perceived as physically vulnerable, which can make them prime targets for aggressors. Some may be forced to exchange sexual services for a place to sleep, food, or protection, placing them in deeply unequal power dynamics.

Systemic violence further compounds these challenges. Social, judicial, and medical institutions are not always well adapted to the realities of homeless women. They may encounter judgment, stigma, or a lack of understanding. Prejudices suggesting they are responsible for their situation, or that they are unstable, or not credible, further marginalize them and limit their access to protection and support.

In short, women experiencing homelessness are more exposed to violence due to a complex web of individual, social, and structural factors. Their vulnerability is not a personal weakness, but rather a result of a context shaped by gender inequality, cumulative trauma, and insufficient protection.

Why is it so difficult for these women to obtain housing?

The current situation is complex. The shortage of affordable housing, rising rents, and high demand place landlords in a position of power, allowing them to be much more selective when choosing tenants. In this context, women receiving social assistance, those without stable employment, or those without recent landlord references are often excluded. Prejudices related to homelessness, mental health, or substance use further reinforce this exclusion.

Paradoxically, when we talk about homelessness, the greatest challenge is not only finding housing, but keeping it. If we skip essential steps, we risk setting homeless people up for failure again, and making them even more vulnerable.

When a person’s health has deteriorated to the point where going outside, cooking, or taking care of personal hygiene feels like an impossible task, maintaining housing is extremely difficult. When past traumas make the darkness of the night, noises, and the loneliness of an apartment feel terrifying, it only takes a few weeks for a person to return to the street.

Almost all the women who come to La rue des Femmes have experienced trauma in the face of dehumanizing structures and systems. As a result, they have lost trust in themselves and in others. This is why, at La rue des Femmes, we speak of relational health—the capacity to be in connection with oneself and with others. When something inside has been broken, time is needed for healing before a person can begin rebuilding her life.

That is why the solution cannot be limited to simply obtaining housing. First, we must offer a safe environment where healing can begin. We need spaces where trauma is recognized, where support is continuous, and where women can reflect on the type of environment that would truly suit them.

Sustainable housing is built through listening, psychosocial support, and the gradual rebuilding of autonomy. Sometimes, the answers women give regarding about their needs do not fit the traditional models we imagine—which challenges us to rethink our approaches and adapt our solutions.

[i] Statistics Canada, 2023

[ii] Government of Québec, 2021

Originally published Feb. 27, 2026, on snjm.org: https://snjm.org/en/blog/2026/02/27/la-rue-des-femmes-womens-homelessness/

Sister Ana María has been a member of the Sisters of the Holy Names of Jesus and Mary (SNJM) since 1999. She is currently part of the U.S.-Ontario Province.

Talitha Kum is the international network of consecrated life against human trafficking.

Sister Ana María, how long have you been involved in the work against human trafficking, and in what ways do you contribute?

Although I do not hold an official position within the SNJM Congregation, in recent years I have participated in the efforts against human trafficking in several ways:

• as the National Coordinator of the Kawsay Peru Network since 2020.
• as a member of the Commission Against Human Trafficking of CLAR (Latin American Confederation of Religious) since 2023.
• as the Coordinator of the Training Program for Young Leaders against human trafficking for Latin America and the Caribbean since 2023.

What does this appointment as the Regional Representative of Talitha Kum mean to you?

I accept the role of Regional Representative of Talitha Kum for Latin America and the Caribbean with deep gratitude and a keen sense of responsibility. I am grateful for the trust placed in me to continue this shared mission in service of human dignity, particularly for those most vulnerable to trafficking and exploitation.

The Sisters of the Holy Names of Jesus and Mary took a stand against human trafficking as early as 2004. My journey within the Kawsay Peru Network—which I joined in 2016 and have coordinated nationally since 2020—has strengthened my conviction in the value of networking and collective action. I feel this appointment is a recognition of the path we have traveled together and our membership in various continental networks that share the same mission.

Do you believe you can bring about changes or contribute to the evolution of certain processes?

My commitment as Regional Representative is to listen, coordinate, and strengthen existing processes in different countries, fostering the exchange of experiences, local leadership, and a shared regional vision that responds to our challenges.

How do you view the current situation and what are your hopes for the future?

Latin America and the Caribbean face structural challenges such as poverty, violence, organized crime, climate change, and forced migration, which increase the vulnerability of many people. In this context, I recognize with hope the resilience and commitment of national networks, as well as the active participation of young leaders and lay collaborators who, alongside the sisters, are advancing pathways of prevention, protection, and solidarity.

Talitha Kum, as an international network, invites us to journey together by coordinating comprehensive responses ranging from prevention to protection, including advocacy and accompaniment, in a dynamic of collaboration, listening, and mutual learning between regions.

I look toward the future with hope and the certainty that by working as a network and in spirit of synodality, we can continue to promote the freedom, justice, and dignity of all people. I thank Sister Abby and my Congregation for their trust and encouragement as I assume this new service.

I entrust this service to God and Mother Marie-Rose, for a world free from human trafficking.

You can learn more about Talitha Kum here: www.talithakum.info/en/

Originally published Feb. 4, 2026 on snjm.org: https://snjm.org/en/blog/2026/02/04/interview-with-sister-ana-maria-vilca-mamani-new-regional-representative-of-talitha-kum/

LONGUEUIL, Quebec — Today, the Sisters and representatives of the City signed the deed of sale at the Congregational House of the Sisters of the Holy Names of Jesus and Mary—an important milestone that ensures this historic site will continue to serve the public for generations to come.

Since 1844, the Congregational House has served as a beacon of education, culture, and service, reflecting the Sisters of Holy Names’ enduring mission. With the City’s acquisition, the property will now enter a new chapter dedicated to expanded community services, opportunities, and outreach, while honoring its rich heritage as a designated historical property.

“The Sisters of the Holy Names of Jesus and Mary look forward to the City’s vision and planning for this remarkable site,” said Sister Linda Haydock, congregational leader. “We are pleased that it will support community groups and remain a place of cultural importance, learning, gathering, and outreach.”

By entrusting their heritage site to the City of Longueuil, the SNJM Sisters believe it will remain a supportive community hub where the social, educational, and cultural traditions of the premises will be maintained and preserved beyond the life of the Congregation.

“As Sisters of the Holy Names of Jesus and Mary, it is our wish that our property continues to reflect our values for decades to come and that it be integrated into a project that enhances Longueuil’s historical and socio-cultural heritage,” stated Sister Denise Riel, provincial leader.

The successful agreement was made possible through the visionary leadership of Mayoress Catherine Fournier, a rigorous four-year study and strategic planning process, and the Sisters’ willingness to accommodate the city’s needs. Together, these efforts ensure that the buildings and grounds will continue to benefit the people of Greater Longueuil well into the future.

Supported by Bâtir son quartier, the partnership with the city was a shared commitment to preserving Longueuil’s heritage sites, while meeting the community’s evolving needs, thus transforming this historic site into a vibrant hub for community life.

Originally published Jan. 16, 2026: https://snjm.org/en/blog/2026/01/16/the-snjm-historic-congregational-house-will-serve-generations-to-come/