A Morning Walk and Being a Flâneur

A few years ago, Rachel Pieh Jones did a blog series called Let’s Go Flaneuring. The series was based on a French word flâneura word that was popular in nineteenth century France, particularly among writers. Essentially a flâneur was someone who walked (or rather – strolled). As the flâneur strolled, they observed. So they strolled and observed, and then they strolled and observed some more, and often they took notes or recorded their observations in their heads. But basically, it seems like a writing technique based on strolling and observing.

As I read more about the flâneur, I was fascinated by this idea of strolling in the familiar and in doing so, being able to craft stories from the commonplace. To take a step away from glorifying busy lives and instead embracing the idea of a slow and thoughtful stroll seemed not only delightful, but also wise.


I think about this today – a Wednesday morning. Usually I have one thing on my mind as I walk to work, and that is coffee. Coffee is my morning medicine, my adrenaline push, and my comfort in a cup. But I’m approaching a birthday, and suddenly I want life to slow down.

The sky is beginning to lighten as I get off the subway at Park Street and step out into Boston Common. Though the sun has not yet risen over the Atlantic Ocean I know by the light in the sky that it will be a bright, sunny January day.  I stop and look around. To my left is the State House, it’s gold dome already reflecting the morning light. In back of me, the Boston Common stretches toward the Public Gardens with tall buildings looming large in the distance. In front of me is the steeple of Park Street Church, a historic church that spoke out against slavery in the early days of the abolitionist movement.

I begin strolling from Boston Common up Tremont Street. I pass the famous Granary Burying Ground, Boston’s third oldest cemetary where the likes of Paul Revere and Samuel Adams are laid to rest. As I reach School Street, a florist delivery drops off its morning boquets at the Omni Parker Hotel – cherry blossoms and light pink tulips. They are stunning, a sign that sometime down the road the bright and beautiful colors of spring will come. A woman nods at me, as though she knows what this flâneur is thinking.

I turn at School Street and head down to Washington Street. At the corner of Washington and School Streets, the bronze statues commemorating the Irish famine look at me in mournful memory. I smile. My family could tell you a story about my misunderstanding of these statues, but that’s for another day.

My office is a half block shy of the Old State House but instead of my usual “pick up the pace, there’s coffee in sight” I slow down.

Today I am a flâneur, and I don’t want it to end too soon.

But it does end. I’ve reached my office and the Starbucks right next door. It’s the end of this stroll. Work is calling, and I don’t get paid to flâneur. 


The problems of the city are not lost on me. Homeless still huddle in doorways. There is always an argument going on, even at early hours. Garbage is still wadded together, made mushy by the recent rain. City grime is ever-present.  But what better way to confront these and seek the welfare of the city than by taking a step back, turning my quick steps into a slow stroll, and learning to observe.

In the the middle of my morning prayers, there is a longer prayer about being raised up from sleep and despair by God’s compassion “that at dawn I might sing the glories of thy Majesty.” Taking a step away from busy and entering into the stroll of the flâneur gives me time to sing the glories of God’s majesty in the midst of Boston’s city streets.

Loving People Well – Djibouti Jones

Readers, I’m sending you over to Djibouti Jones this morning. She has written a beautiful “post U.S. Election” piece called Loving People Well.

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Here is a just a taste of her beautiful piece:

What does it look like to love well? Listen to broken hearts, serve the needy, give up my tendency toward greed so that my neighbor can be clothed, welcome a stranger who needs someplace to sleep, bandage wounds, take financial and physical risks. I mean these things literally. Placing bunches of bananas near the head of a sleeping homeless man so he can wake to a feast. Giving a woman who just had a miscarriage money for the hospital. Or for drugs, how can I know? I can only know that she has no roof over her head and I have money in my wallet. Risking so much to start a school so there can be jobs and education and community. Caring for my family with zeal and creativity…

You can read the rest here.

I’d love to have you respond to this question in the comments – What does it look like for you to love well?  I would encourage you to be specific. That way we can all learn more tangible, concrete ways to love well.

Identity with Ruth Useem – Djibouti Jones

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Have you ever wondered about the history of the term “Third Culture Kid?”  Learn more about the woman behind the term by heading to Djibouti Jones to read the third part of the series by Paul Asbury Seaman – Our Tribal Elders. I have included an excerpt from the piece Our Tribal Elders, Identity with Ruth Useem.

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Anyone who has read Letters Never Sent, or one of the many other TCK memoirs and anthologies, understands the power of naming things. It is one of the most potent aspects of religion. Naming something puts a border around it; makes it less scary, easier to manage. And it tells us who we are. Ruth Hill Useem was the first one to name us. Moving clockwise around the medicine wheel, the second quadrant is the South, where we grow into and affirm our individuality, a place of clarity and a sense of purpose—where we begin to recognize our potential.

Dr. Useem was a sociologist at Michigan State University. From 1952 to 1985 she studied expatriate communities, overseas schools, and the discrete subcultures of organizations working abroad, including the military, religious missions, diplomatic services, private businesses, and nonprofit agencies. Her later work focused on the impact of living abroad on minor dependents and eventually took her to seventy-six countries.

The first cross-cultural research conducted by Useem, and her husband John, had been on the Rosebud Sioux Indian Reservation in South Dakota.[i] They wanted to explore the psycho-social dynamics of people (such as health care workers, educators, and government officials) who move temporarily across cultural borders for organizational reasons. Ten years later (in 1952), now with three children in tow, the Useems went to India with similar questions about people who had gone to a Western country for their higher education.

The Useems made a second, year-long trip to India in 1958, this time to study American expatriates working there. What they discovered was that these families, businesses, embassies, international schools, military commissaries, and mission compounds all developed patterns of interaction with their host country that were distinct, patterns that incorporated elements of both the home culture and the host culture into what the Useems called a “Third Culture.” While compiling their observations over the next few years, Ruth coined the term “Third Culture Kids” to refer to the children who grow up in such an environment. Her findings have been confirmed and elaborated on by many others and do not need to be summarized again here.[ii]

Read the rest of the essay here Our Tribal Elders, Identity with Ruth Useem

What do you think about naming things? I talk in Between Worlds about the “edenic characteristic” of a name. Does the term “Third Culture Kid” frustrate you or give you a context?  

“And then someone invented a name, a name with a thousand meanings and memories. We became third culture kids. And we learned that we were not alone, that there were so many like us. We learned it was okay to have a name. It did not label us as an infection; it gave credibility to who we were and how we had lived. We were real. We could relax and begin to thrive. We had a place and we had a name — those Edenic characteristics applauded by God in the Garden so long ago. With a name we could grow into the people God intended us to be. And so we did” © Doorlight Publications July 2014; Between Worlds, Essays on Culture and Belonging Page 46 

The Heart of Ruth Van Reken – Djibouti Jones

Readers – I am again linking you to Djibouti Jones and a continuation of the series “Our Tribal Elders” by Paul Asbury Seaman, begun last week. My hope is that whether you are a third culture kid, a cross cultural person, or someone who loves the world (so I’ve basically covered everyone who reads Communicating Across Boundaries!) you will find something in this series that you can relate to!

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Heart… Ruth Van Reken (b. 1945) Our deepest, most satisfying connection to others—as well as to places, things, even ideas—comes from the heart. This is where we hold our most cherished beliefs and sense of self, and it is the heart that tells us we are home when we find what we have been yearning for. The first quadrant of the medicine wheel is the East, the direction of the rising sun, of new beginnings, and family. This is where we experience our emotions and our most vulnerable moments. It is here, in the heart, that we feel the ache of displacement and it is through the heart that we redeem our sense of belonging.

Ruth Van Reken’s credentials as a spokesperson for TCKs are partly genetic. She comes second in four consecutive generations of third culture kids. At one point when she was a little girl, her family (including her parents and older sister) consisted of four people born on four different continents. In her adult life, her husband’s career as a doctor included time in the Navy and several years with an interdenominational mission board; in Liberia he was assigned to the main government hospital, sponsored by USAID; in Kenya he worked as a professor for the medical school of Moi University in Eldoret. This gave Ruth experience in four of the major categories of sponsoring agencies from which TCKs come: military, religious missions, government, and education (the others being corporate and nonprofit).

Her grandfather was a missionary doctor who set up a Presbyterian hospital in Resht, Iran—then known as Persia. Her father was born there, became a missionary himself, and took the family to Africa for the first time in 1944. (The ship on which they crossed the Atlantic was sunk by German planes on its return voyage to New York.) Ruth was born in Kano, Nigeria and, not counting two home-leave “furloughs,” lived there until she was thirteen. Four more of her siblings were born in Nigeria where her parents worked for a total of thirty-four years. During high school Ruth lived with her grandmother and aunt in Chicago. She did not see her parents once in four years.

Read the rest of the piece here at Djibouti Jones.

Intimacy is the greatest expression of feeling at home. Learning to embrace the whole of our past (whether or not we ever get it all untangled) is part of our wholeness as human beings—and as a culture.*

*Paul Asbury Seaman in Our Tribal Elders – The Heart of Ruth Van Reken

Photo Credit – http://pixabay.com/en/bleeding-heart-flowers-garden-538323/ with word art by Marilyn R. Gardner.

Our Tribal Elders Part 1 – Djibouti Jones

Readers, I’m sending you to Djibouti Jones today where she is beginning a collaborative project with a childhood friend of mine, Paul Seaman, an author and writer who has done a tremendous amount of thinking and writing on third culture kids. Enjoy and be sure to join the conversation!

Building Bridges GW Paul Seaman quote

“A culture doesn’t happen by accident. Neither does it simply evolve through inevitable phases and developments.

The beliefs and emotional tone of a culture are based on countless discoveries and the meanings assigned to the structures created. As global nomads, our culture is largely invisible. It has no geographic boundaries and no designated symbols. We resort to surveys and anecdotes, cautiously giving labels to the patterns we see. What we name becomes an identity, but one that is never quite complete because the labels are porous and the patterns keep shifting. A roving heart and ambiguity are commonly part of the global nomad legacy; but they are also aspects of a way of life many of us have chosen—with all its costs and merits. Living in limbo means we might often feel anchorless, but it also suggests that we are good sailors and bridge builders.

Instead of pushing boundaries, we pull on them—curious about what they are made of, what function they are supposed to serve.”

We find commonalities where others may see none. We ourselves can be bridges across the limbo, not to explain it away, but to provide someplace solid from which to explore it.

Read the rest of Our Tribal Elders here: http://www.djiboutijones.com/20…/…/our-tribal-elders-part-1/

*Paul Asbury Seaman as published in Our Tribal Elders Part 1 on Djibouti Jones.

And There are Floods in Djibouti

I am tired.

The ‘luminous foundation’ that makes television people look so pretty can’t hide the shadows under my eyes. After a delightful Easter weekend my head aches from the traffic on the highway getting home; from listening to The Clash full blast to pass the time; from Easter candy that looks so pretty in the bowl and feels so rotten in my stomach (because I am who I am and I overindulged.) It’s an Easter Hangover – but not the sort you are supposed to have where the glory of Easter moves into the Monday beyond.

I have my head full of all kinds of petty, so hard to get rid of petty. I feel exiled and frustrated and full of – I’ll say it – first world problems.

And then I remember there are floods in Djibouti. A place where it doesn’t rain — one of the hottest places on earth. Djibouti – a country that is often forgotten when naming countries in the African continent. Djibouti – where poverty abounds and most could care less.

Djibouti – where floods, even small ones, cause massive problems.

English: Mosque in Djibouti city, January 2008

“When there is no rain for so long, drainage clogs and people set up homes in precarious places, lulled into security. We had been in Djibouti less than four months when the last flood came through and killed more than 500 people in 2004. That year we lived on the upper level of a duplex and stood with our landlord’s family downstairs, watching the water rise more than three feet inside their house. This flood isn’t as massively catastrophic, but to people who have lost everything, there is no difference.” From Djibouti Jones

I need my ‘floods in Djibouti’ moments. They bring me back to reality. They remind me to pray. They push me to flush narcissism down the toilet. They tell me this world is big and God is bigger – and it matters to him that there are floods in Djibouti. It matters to him that people who have nothing are losing even more. These moments remind me that the circles under my eyes are merely circles – that I will get a good night sleep and they will go away.

That my energy and attention had best be spent on finding my Djibouti, finding those in my area that the floods of life have overwhelmed.

“This is the week of Easter, this is the week of miracles and resurrection. For many in Djibouti, this is a week of loss and grief. Pray for those who have lost so much. May God have mercy.” Rachel Pieh Jones

Blogger’s Note: If you haven’t already made your way over to Djibouti Jones – I urge you to do so. Rachel Pieh Jones and her husband have lived in Djibouti for over 12 years and I believe her perspective on life and faith will resonate with readers of Communicating Across Boundaries. She views the world through a much-needed cross-cultural lens. More importantly she communicates this view through all her writing.