badaud

Flâneur

[flah-nœr]

The term flâneur comes from the French verb flâner, which means "to stroll". A flâneur is thus a person who walks the city in order to experience it. Because of the term's usage and theorization by Charles Baudelaire and numerous thinkers in economic, cultural, literary and historical fields, the idea of the flâneur has accumulated significant meaning as a referent for understanding urban phenomena and modernity.

Contexts

Urban life

While Baudelaire characterized the flâneur as a "gentleman stroller of city streets", he saw the flâneur as having a key role in understanding, participating in and portraying the city. A flâneur thus played a double role in city life and in theory, that is, while remaining a detached observer. This stance, simultaneously part of and apart from, combines sociological, anthropological, literary and historical notions of the relationship between the individual and the greater populace. After the 1848 Revolution in France, after which the empire was reestablished with clearly bourgeois pretensions of "order" and "morals", Baudelaire began asserting that traditional art was inadequate for the new dynamic complications of modern life. Social and economic changes brought by industrialization demanded that the artist immerse himself in the metropolis and become, in Baudelaire's phrase, "a botanist of the sidewalk". David Harvey asserts that "Baudelaire would be torn the rest of his life between the stances of flâneur and dandy, a disengaged and cynical voyeur on the one hand, and man of the people who enters into the life of his subjects with passion on the other" (Paris: Capital of Modernity 14).

Because he used the word to refer to Parisians, the "flâneur" (the one who strolls) and "flânerie" (the act of strolling) are associated with Paris. However, the critical stance of flânerie is now applied more generally to any pedestrian environment that accommodates leisurely exploration of city streets—in commercial avenues where inhabitants of different classes mix in particular. Indeed, diverse texts such as Baudrillard's America, or Jack Kerouac's On the Road demonstrate the concept's impact and flexible usage.

The observer-participant dialectic is evidenced in part by the dandy culture. Highly self-aware, and to a certain degree flamboyant and theatrical, dandies of the mid-nineteenth century created scenes through outrageous acts like walking turtles on leashes down the streets of Paris. Such acts exemplify a flâneur's active participation in and fascination with street life while displaying a critical attitude towards the uniformity, speed, and anonymity of modern life in the city.

The concept of the flâneur is important in academic discussions of the phenomenon of modernity. While Baudelaire's aesthetic and critical visions helped open-up the modern city as a space for investigation, theorists, such as Georg Simmel, began to codify the urban experience in more sociological and psychological terms. In his essay "The Metropolis and Mental Life", Simmel theorizes that the complexities of the modern city create new social bonds and new attitudes towards others. The modern city was transforming humans, giving them a new relationship to time and space, inculcating in them a 'blasé attitude', and altering fundamental notions of freedom and being:

The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life. The fight with nature which primitive man has to wage for his bodily existence attains in this modern form its latest transformation. The eighteenth century called upon man to free himself of all the historical bonds in the state and in religion, in morals and in economics. Man's nature, originally good and common to all, should develop unhampered. In addition to more liberty, the nineteenth century demanded the functional specialization of man and his work; this specialization makes one individual incomparable to another, and each of them indispensable to the highest possible extent. However, this specialization makes each man the more directly dependent upon the supplementary activities of all others. Nietzsche sees the full development of the individual conditioned by the most ruthless struggle of individuals; socialism believes in the suppression of all competition for the same reason. Be that as it may, in all these positions the same basic motive is at work: the person resists to being leveled down and worn out by a social-technological mechanism. An inquiry into the inner meaning of specifically modern life and its products, into the soul of the cultural body, so to speak, must seek to solve the equation which structures like the metropolis set up between the individual and the super-individual contents of life. ("The Metropolis and Mental Life")

Architecture and urban planning

The concept of the flâneur has also become meaningful in architecture and urban planning describing those who are indirectly and unintentionally affected by a particular design they experience only in passing. Walter Benjamin adopted the concept of the urban observer both as an analytical tool and as a lifestyle. From his Marxist standpoint, Benjamin describes the flâneur as a product of modern life and the Industrial Revolution without precedent, a parallel to the advent of the tourist. His flâneur is an uninvolved but highly perceptive bourgeois dilettante. Benjamin became his own prime example, making social and aesthetic observations during long walks through Paris. Even the title of his unfinished Arcades Project comes from his affection for covered shopping streets. In 1917, the Swiss writer Robert Walser published a short story called "Der Spaziergang", or "The Walk", a veritable outcome of the flâneur literature.

In the context of modern-day architecture and urban planning, designing for flâneurs is one way to approach issues of the psychological aspects of the built environment. Architect Jon Jerde, for instance, designed his Horton Plaza and Universal CityWalk projects around the idea of providing surprises, distractions, and sequences of events for pedestrians.

Photography

The flâneur's tendency toward detached but aesthetically attuned observation has brought the term into the literature of photography, particularly street photography. The street photographer is seen as one modern extension of the urban observer described by nineteenth century journalist Victor Fournel before the advent of the hand-held camera:

This man is a roving and impassioned daguerreotype that preserves the least traces, and on which are reproduced, with their changing reflections, the course of things, the movement of the city, the multiple physiognomy of the public spirit, the confessions, antipathies, and admirations of the crowd. ("Ce qu'on voit dans les rues de Paris", What one sees on the streets of Paris)

The most notable application of flâneur to street photography probably comes from Susan Sontag in her 1977 essay, On Photography. She describes how, since the development of hand-held cameras in the early 20th century, the camera has become the tool of the flâneur:

The photographer is an armed version of the solitary walker reconnoitering, stalking, cruising the urban inferno, the voyeuristic stroller who discovers the city as a landscape of voluptuous extremes. Adept of the joys of watching, connoisseur of empathy, the flâneur finds the world 'picturesque.' (pg. 55)

Cornelia Otis Skinner's flâneur

There is no English equivalent for the French word flâneur. Cassell's dictionary defines flâneur as a stroller, saunterer, drifter but none of these terms seems quite accurate. There is no English equivalent for the term, just as there is no Anglo-Saxon counterpart of that essentially Gallic individual, the deliberately aimless pedestrian, unencumbered by any obligation or sense of urgency, who, being French and therefore frugal, wastes nothing, including his time which he spends with the leisurely discrimination of a gourmet, savoring the multiple flavors of his city. (Cornelia Otis Skinner, Elegant Wits and Grand Horizontals, 1962, Houghton Mifflin, New York)

References

James V. Werner, "American Flaneur: The Cosmic Physiognomy of Edgar Allan Poe", Studies in Major Literary Authors Series (2004), retrieved March 6, 2006.
Gregory Shaya, " The Flâneur, the Badaud, and the Making of a Mass Public in France, circa 1860–1910," American Historical Review 109 (2004).
David Harvey, Paris: Capital of Modernity. New York: Routledge (2003).
Leo Charney and Vanessa Schwartz, eds., Cinema and the Invention of Modern Life (1995).
Keith Tester, ed., The Flâneur (1994).
Priscilla Parkhurst Ferguson, "The Flâneur: The City and Its Discontents," in Paris as Revolution: Writing the Nineteenth-Century City (1994).
Elizabeth Wilson, " The Invisible Flâneur," in New Left Review I/191 (1992).
Susan Buck-Morss, The Dialectics of Seeing: Walter Benjamin and the Arcades Project (1989).
Janet Wolff, " The Invisible Flâneuse: Women and the Literature of Modernity," Theory, Culture and Society 2 (1985).
Susan Buck-Morss, " The Flâneur, the Sandwichman and the Whore: The Politics of Loitering," New German Critique 39 (1986).
Walter Benjamin, Charles Baudelaire: A Lyric Poet in the Era of High Capitalism, Harry Zohn, trans. (1983).
Georg Simmel, The Metropolis and Mental life, adapted by D. Weinstein from Kurt Wolff (Trans.) The Sociology of Georg Simmel. New York: Free Press, 1950, pp.409-424