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A hobo is a migrant worker in the United States.[1][2] Hoboes, tramps, and bums are generally regarded as related, but distinct: a hobo travels and is willing to work; a tramp travels, but avoids work if possible; a bum neither travels nor works.[3][4]

Tramps and hobos are commonly lumped together, but in their own sight they are sharply differentiated. A hobo or bo is simply a migratory laborer; he may take some longish holidays, but soon or late he returns to work. A tramp never works if it can be avoided; he simply travels. Lower than either is the bum, who neither works nor travels, save when impelled to motion by the police.[9]

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The number of hoboes increased greatly during the Great Depression era of the 1930s.[11] With no work and no prospects at home, many decided to travel for free by freight train and try their luck elsewhere.

Life as a hobo was dangerous. In addition to the problems of being itinerant, poor, and far from home and support, plus the hostility of many train crews, they faced the railroad police, nicknamed "bulls", who had a reputation of violence against trespassers.[12] Moreover, riding on a freight train is dangerous in itself. British poet W. H. Davies, author of The Autobiography of a Super-Tramp, lost a foot when he fell under the wheels when trying to jump aboard a train. It was easy to be trapped between cars, and one could freeze to death in cold weather. When freezer cars were loaded at an ice factory, any hobo inside was likely to be killed.[13]

Around the end of World War II, railroads began to move from steam to diesel locomotives, making jumping freight trains more difficult. This, in combination with increased postwar prosperity, led to a decline in the number of hoboes. In the 1970s and 1980s hobo numbers were augmented by returning Vietnam War veterans, many of whom were disillusioned with settled society. Overall, the national economic demand for a mobile surplus labor force has declined over time, leading to fewer hoboes.[14][15]

Almost from the beginning of the existence of hoboes, as early as the 1870s,[17] it was reported that they communicated with each other by way of a system of cryptic "hobo signs", which would be chalked in prominent or relevant places to clandestinely alert future hoboes about important local information. Many listings of these symbols have been made. A few symbols include:

Reports of hoboes using these symbols appeared in newspapers and popular books straight through the Depression, and continue to turn up in American popular culture; for example, John Hodgman's book The Areas of My Expertise features a section on hobo signs listing signs found in newspapers of the day as well as several whimsical ones invented by Hodgman,[20] and the Free Art and Technology Lab released a QR Hobo Code, with a QR stenciler, in July 2011.[21] Displays on hobo signs have been exhibited in the Steamtown National Historic Site at Scranton, Pennsylvania, operated by the National Park Service, and in the National Cryptologic Museum in Annapolis Junction, Maryland,[22][23] and Webster's Third New International Dictionary supplies a listing of hobo signs under the entry for "hobo".[24]

Despite an apparently strong record of authentication, however, there is doubt as to whether hobo signs were ever actually in practical use by hoboes. They may simply have been invented early on by a writer or writers seeking to add to the folklore surrounding hoboes soon after they acquired the name, an invention perpetuated and embellished by others over the years, aided occasionally by amenable hoboes themselves.[17] Several hoboes during the days that the signs were reportedly most in use asserted that they were in fact a "popular fancy" or "a fabrication".[17] Nels Anderson, who both hoboed himself and studied hoboes extensively for a University of Chicago master's thesis,[17] wrote in 1932,

Though newspapers in the early and peak days of hoboing (1870s through the Depression) printed photos and drawings of hoboes leaving these signs, these may have been staged in order to add color to the story.Nonetheless, it is certain that hoboes have used some graffiti to communicate, in the form of "monikers" (sometimes "monicas"). These generally consisted simply of a road name (moniker), a date, and the direction the hobo was heading then. This would be written in a prominent location where other hoboes would see it. Jack London, in recounting his hobo days, wrote,

Water-tanks are tramp directories. Not all in idle wantonness do tramps carve their monicas, dates, and courses. Often and often have I met hoboes earnestly inquiring if I had seen anywhere such and such a "stiff" or his monica. And more than once I have been able to give the monica of recent date, the water-tank, and the direction in which he was then bound. And promptly the hobo to whom I gave the information lit out after his pal. I have met hoboes who, in trying to catch a pal, had pursued clear across the continent and back again, and were still going.[26]

There are numerous hobo conventions throughout the United States each year. The ephemeral ways of hobo conventions are mostly dependent on the resources of their hosts. Some conventions are part of railroad conventions or "railroad days"; others quasi-private affairs hosted by long-time hoboes; still others surreptitious affairs on private land, as in abandoned quarries along major rivers.[citation needed]

The 1930's brought to Starbuck both the depression and the arrival of hobos. Hundreds of them, both young and old, "rode the rails" into town. By day they sought work for food from local residents. By night, they gathered near this place, hopefully to be refreshed by a welcome lake breeze, to cook a fish over an open fire or to share conversation with fellow drifters.

Those fortunate enough to find work stayed for days or even weeks. Others just left behind them shorthand messages on telephone poles. Perhaps the chalk marks informed those who followed where they were most likely to find work or food. In any case, the hobos were befriended by many families.

The moments of bliss are real. As dusk settles in, we head to the beach to gather driftwood, strolling past thick clumps of bull kelp and a dead seal buried in the sand. We find some dry tinder and some damp logs, troop back to the lot, and PRESTO: a genuine hobo campfire.

And here it is: the hobo dream. Right at this moment, you can lie down on the floor of the forest and breathe it all in. No one really knows, or cares, where we are. We have nothing to do, nowhere to be. We have fire. We have music. We have beer and weed. What more could anyone want?

Transposable elements comprise a significant part of genomes and are involved in their evolvability. The hobo element is found as an active class II transposable element in Drosophila melanogaster that is able to induce gonadal dysgenesis. Some hobo-related sequences (hRSs) are thought to be relics of old "hobo" invasions, and are therefore ancient genomic constituents. However, some of these hRSs are still mobile. The present study analyzed the expression pattern of hobo and a particular type of hRSs, hobo(VAHS). Both elements were shown to be expressed as sense and antisense mRNA transcripts. Expression analysis in whole mount embryos revealed a pattern similar to that of some developmental regulatory genes. Here we suggest that cis-regulatory sequences similar to those in developmental genes exist in hobo sequences. Therefore, hobo mobilization may contribute to the development of new regulatory networks during genomic evolution.

"Murderhobo", apparently a contraction of the slightly older term "murderous hobo", is a usually pejorative (but infrequently neutral or affectionate) term used to describe certain kinds of adventuring character, usually in Dungeons & Dragons or D&D-like games.

The hobo part derives from the American slang term "hobo", which specifically means not just a homeless person, but a homeless travelling worker; the hobo has no long term home and moves around from place to place looking for jobs (often carrying everything they own with them), which is a fairly obvious parallel to a traditional adventuring party who travel the world accepting quests.

The popular usage of the term on the modern internet appears to have spread from the online forum RPG.net, with this thread from 2007 the first apparent usage of "murderous hobo" as a term for player characters, and this 2011 post the first usage of the shorter form "murderhobo" to describe the behaviour. As evidenced in this 2010 thread, though born of a humorous reference to the standard activities of D&D characters, the concept was also being used to express dissatisfaction with a specific style of D&D game, where the characters were wandering warriors with no ties or connections to the world, just doing violence to earn money.

Credit to ForthrightRay and AllanBz in this reddit thread for some original research on that subject. Wiktionary claims origins from early Usenet, but doesn't evidence it.

Note that you can fairly describe a pretty traditional D&D character as a "murderhobo" even when that character is acting perfectly normally for a D&D character. D&D is a game which is mechanically focused on combat and combat is the expected solution to most significant problems a character faces; even the most noble Paladin can usually be summarised as a travelling itinerant who routinely kills things for money.

The takeaway is that "murderhobo" describes a spectrum of possible character types, ranging from traditional wandering mercenaries at the milder end all the way up to travelling serial murderers who recklessly slaughter NPCs at the extreme. What exactly it means for any given use therefore depends a lot on the context.

Final note: "murderhobo" is almost always a description of a character or playstyle, not a player; a statement like "My players are murderhobos!" should be parsed out as "My players are playing murderhobos", much like saying "I am a wizard" in this context probably means "I am playing as a wizard". 17dc91bb1f