ARTICLE: How Social Media Fuels Social Unrest

[Ryan Goble]

Solid article in the January 2012 Wired Magazine - #Riot: Self-Organized, Hyper-Networked Revolts—Coming to a City Nea... by Bill Wasik. Best thing about it is their creation of a timeline of social media and social unrest in 2011 and their brief discussion of the schools of thought on crowd psychology. Bonus, the author coined the term "Flashmob." Highlights:

Let’s start with the fundamental paradox: Our personal technology in the 21st century—our laptops and smartphones, our browsers and apps—does everything it can to keep us out of crowds.

Why pack into Target when Amazon can speed the essentials of life to your door? Why approach strangers at parties or bars when dating sites like OkCupid (to say nothing of hookup apps like Grindr) can more efficiently shuttle potential mates into your bed? Why sit in a cinema when you can stream? Why cram into arena seats when you can pay per view? We declare the obsolescence of “bricks and mortar,” but let’s be honest: What we usually want to avoid is the flesh and blood, the unpleasant waits and stares and sweat entailed in vying against other bodies in the same place, at the same time, in pursuit of the same resources.

In trying to understand how and why crowds go wrong, you can have no better guide than Clifford Stott, senior lecturer in social psychology at the University of Liverpool. Stott has risked his life researching his subject. Specifically, he has spent most of his career—more than 20 years so far—conducting a firsthand study of violence among soccer fans. On one particularly dicey trip to Marseilles in 1998, Stott and a small crowd of Englishmen ran away from a cloud of tear gas only to find themselves facing a gang of 50 French toughs, some of them wielding bottles and driftwood. “If you are on your own,” a philosophical fellow Brit remarked to Stott at that moment, “you’re going to get fucked.” This, in a sense, is the fundamental wisdom at the heart of Stott’s work—though he does couch it in somewhat more respectable language.

To Stott, members of a crowd are never really “on their own.” Based on a set of ideas that he and other social psychologists call ESIM (Elaborated Social Identity Model), Stott believes crowds form what are essentially shared identities, which evolve as the situation changes. We might see a crowd doing something that appears to us to be just mindless violence, but to those in the throng, the actions make perfect sense. With this notion, Stott and his colleagues are trying to rebut an influential line of thinking on crowd violence that stretches from Gustave Le Bon, whose 1895 treatise, The Crowd, launched the field of crowd psychology, up to Philip Zimbardo, the psychologist behind the infamous Stanford Prison Experiment of 1971. To explain group disorder, Zimbardo and other mid-20th-century psychologists blamed a process they called deindividuation, by which a crowd frees its members to carry out their baser impulses. Through anonymity, in Zimbardo’s view, the strictures of society were lifted from crowds, pushing them toward a state of anarchy and thereby toward senseless violence.

By contrast, Stott sees crowds as the opposite of ruleless, and crowd violence as the opposite of senseless: What seems like anarchic behavior is in fact governed by a shared self-conception and thus a shared set of grievances. Stott’s response to the riots has been unpopular with many of his countrymen. Unlike Zimbardo, who would respond—and indeed has responded over the years—to incidents of group misbehavior by speaking darkly of moral breakdown, Stott brings the focus back to the long history of societal slights, usually by police, that primed so many young people to riot in the first place.

Can you see how this starts to hint at an answer to the second question? The one about why a raver crowd became a riot? Think of it this way: To show up at Kaskade’s block party—and to hang around even after, or especially after, the police have come to send you home—is a decision that’s about far more than taste in music. It’s about being part of a group that has long felt invisible (no radio, no TV) despite the existence of enormous numbers. One might call this the emergence of mega-undergrounds, groups of people for whom the rise of Facebook and Twitter has laid bare the disconnect between their real scale and the puny extent to which the dominant culture recognizes them. For these groups, suddenly coalescing into a crowd feels like stepping out from the shadows, like forcing society to respect the numbers that they now know themselves to command.

Read the whole story at http://www.wired.com/magazine/2011/12/ff_riots/all/1