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https://designmuseum.org/whats-on/talks-courses-and-workshops-not-in-use-2/convivial-tools#

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A glossary for research on human crowd dynamics

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Volume 90, Number 2, Summer 2023 Issue The Crowd James Walkup, Guest Editor

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Social Avalanche: Crowds, Cities and Financial Markets, Christian Borch

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'Franny recounts a dream... I am on the edge of the crowd, at the periphery; but I belong to it, I am attached to it by one of my extremities, a hand or a foot. I know that the periphery is the only place I can be, that I would die if I let myself be drawn into the centre of the fray, but just as certainly if I let go of the crowd.'

Deleuze & Guattari, A Thousand Plateaus; Capitalism and Schizophrenia, London, Athlone Press, 1988, p29

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Dingpolitik

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First photograph of a crowd

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meshwork

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https://kim.hfg-karlsruhe.de/the-invisible-crowd/

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Crowds and...CSNI presnetation, Nov 2020

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ALL RIOTS EMIT A WORLD-HISTORICAL SHINE, but the George Floyd uprisings were extra radiant because they opened the doors of the world. The riots saved social life by proving that it was possible, with masks and moving air, to spend time together outdoors without getting sick. The riots reconstructed an outside of the home as they enacted an outside of capitalist social relations. Before the riots, even before the pandemic, it often felt as if life stopped just before the point where other people began.

The opening of the outside was an accidental effect of the uprisings. Although the uprisings were a mourning practice, a riot is also the undirected intersubjective power of a crowd, just something that can happen when a lot of people are outside in the same place. By providing new uses for public space-by uprooting street furniture, smashing plate-glass windows into piles of jewels, and pedestrianizing highways-the riots demonstrated that all objects can be transformed by collective play. A riot can't resurrect the dead, but it can resurrect the dead spaces of cities, animate the streets-" Our streets!" as the chant goes, a civic-anarchic cliché that makes sense in the moment, as the streets get used differently. The physical sensation of taking a street stays even after the street is reconquered by everyday traffic.

It's important to go outside because you feel different when the weather touches you directly and because there are people there. Social life is the substance that revolution is supposed to work on, so it's no surprise that the brief, disgusting history of the police is founded not only on the slave patrol but also on crowd control. The police exist in passionate opposition to crowds. Unlike riots or an idea of art, the police are filled to the point of obliteration by purpose, so that in the practice of policing they don't act as people at all. They are against escape and against gathering. The streets are the frame and context for working-class social life, so the police limit the pleasures that can be experienced there. Their job is to smash the informal life of the streets in all its manifestations: street vending, loitering, all the nothing crimes that hurt no one through which the police project of racist harassment gives itself legal form. Mohamed Bouazizi, whose self-immolation was the spark that began the Arab Spring, was a street vendor; Eric Garner was a street vendor. The banning of loitering is similarly paradigmatic, as it potentially criminalizes being anywhere at all.

A riot can't resurrect the dead, but it can resurrect the dead spaces of cities.

In New York in the first week of June, when the city said everyone had to be indoors by 8 PM, the chants of Fuck your curfew began as the hour struck. Whoever had really been out stayed out. No one was conscious of being brave; they were powered by the electric currents of collective energy that constitute courage. The police tried and failed to prevent groups of a few hundred or a few thousand people from congregating at random around the city. It was wild how close New York came, that month, to defeating the NYPD. This was achieved without weapons, just physical presence and fire.

After the riots, before the winter, the city was like a creature in between exoskeletons. It turned out everything could happen outside. In summer, the parks were dense with people and competing musics. Grill smoke and weed smoke and Pop Smoke outlined the spectral presence of the New York commune that lived a second ghost life after its erasure by politics. I walked dark streets with people I had met on apps and navigated suddenly ornate boundaries of touch. On Jacob Riis Beach, we swam at night and interrupted someone else's sex. Groups of young abolitionists still high on outdoor life congregated fleetingly in different parts of the city to eat and talk. It was romantic to see how everyone had grown into one another. In Prospect Park, we lay in the bowl of the earth and watched the sky tear itself into sunset. "I've been out every day," a friend told me in October, "since the first day of the riots." With winter coming, we rediscovered fire, as if rewinding back to the first language-animals who lived when history had yet to happen. I remember in the image of riot the hyperadaptability of being.

Communism is a movement away from the state and toward each other. Everything that happens in the street is a lesson because it is a point of contact. Conversation and confrontation are a real education. Signs and wonders remain, the names of the dead graffitied on a building, broken windows like breathing holes in an airless world. The government does nothing worth anything for anyone, and on good days, it feels as if the state could just evaporate overnight. When the young people say, New York will breathe, or, Abolition now, they mean it-they go outside, and, for a few hours, they make an image of the present condition of freedom.
Hannah Black is an artist and writer based in New York.

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ALL RIOTS EMIT A WORLD-HISTORICAL SHINE, but the George Floyd uprisings were extra radiant because they opened the doors of the world. The riots saved social life by proving that it was possible, with masks and moving air, to spend time together outdoors without getting sick.

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Crowd Theory | Anna Aizman | The Hypocrite Reader

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Glitch Feminism A Manifesto by Legacy Russell

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Glitch Feminism A Manifesto by Legacy Russell

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Glitch Feminism: A Manifesto was published by Verso Books in September 2020. The book has been heralded as one of the "best art books of 2020" by The New York Times, "spellbinding" by Artforum, and a "groundbreaking text" by...

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(https://www.swamp.lt/)

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Padmini Chettur, study for A Slightly Curving Place, 2020

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swamp architecture...

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swarm intelligence

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Facial machines

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#BLM

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multitude or crowd?

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one-dimensional crowd (two, really)

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https://www.instagram.com/p/B6-rCZwgXP9/

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Not a crowd but a social hierarchy (Allan Sekula, School as Factory)

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codework

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-- Crowd Code
-- text by Geoff Cox / code by Mark Winstanley (1999)
-- image: The Great Chartist Meeting on Kennington Common, April 10, 1848, photograph taken by William Kilburn.

-- Movie Script

global gBlobList

end

-- Hold on Current Frame Behaviour

on exitFrame
go the frame
end

-- The central concern here is whether this digitised and dispersed
-- 'global' formation demobilises the crowd and serves to diminish its
-- political agency. What insights does the historical analogy reveal?

end

-- Blob behaviour

global gBlobList

-- On one level, it might be assumed that a crowd is simply the sum of its
-- constituent parts.

on SetTarget me
set Hpoint = random((the stageright - (the Radius of me * 2)) - the stageleft)
set Vpoint = random((the stagebottom - (the Radius of me * 2)) - the stagetop)

set the Target of me = point(Hpoint, Vpoint)
end

-- Of course, the crowd has always acted precisely with reason, even if
-- those in power don't agree with the reason. Undoubtedly there are
-- dominant and underlying motives for all disturbances; both economic and
-- political. But it is worth emphasising that popular disturbances are
-- generally well-defined by the participants (note the active noun),
-- seeking change fuelled by real or imagined oppression towards material
-- or ideological improvement. Therefore to characterise the crowd as an
-- abstract lumpen mass without definition, fails to determine the motives
-- and indeed agency underlying its collective action.

on CheckOverLap me
repeat with n in gBlobList
if (getone(the Contacts of me, n) = 0) then
if (n <> the SpriteNum of me) and (sprite(the SpriteNum of me) å
intersects sprite(n)) then
sendSprite(n, #SetContact, the SpriteNum of me)
sendSprite(the SpriteNum of me, #Speak, 1)
add(the Contacts of me, n)
set the OpenLink of me = 1
sendAllSprites(#FindFreeLink, the SpriteNum of me)
exit repeat
end if
end if
end repeat
end

on JoinLink me, who
add(the Links of me, who)
end

on Move me
set the Position of me = the loc of sprite (the SpriteNum of me)
set Difference = (the Target of me - the Position of me)

set AbsHdiff = abs(the loch of Difference)
set AbsVdiff = abs(the locv of Difference)

if (Divisor <> 0) then
set Increment = Difference/float(Divisor)

set IntInc = point(integer(the loch of Increment), integer(the locv of Increment))
set SpeedFactor = ((count(the Contacts of me) /4) + 1)
set IntInc = (IntInc * SpeedFactor)

-- Of course, movement is a question of frequency and speed; Capitalism has
-- always sought to overcome space making faster, more efficient flows of
-- goods and labour.

set the loc of sprite (the SpriteNum of me) = (the Position of me + IntInc)

on GetCentre me
return (the loc of sprite (the SpriteNum of me) + the Radius of me)

-- The counter argument would simply be that the sphere of action has
-- changed sufficiently to code opposition differently.

end

-- Sound and Text Behaviour for Blob

on beginSprite me
set the StartMember of me = the member of sprite(the spritenum of me)
end

on Speak me, Channel
puppetsound Channel, member (the WhichSound of me) of castlib "speech"
end

on getPropertyDescriptionList

set p_list = [ å
#WhichSound: [ #comment: "Sound:", å
#format: #sound, å
#default: "" ], å
#WhichText: [ #comment: "Text:", å
#format: #RichText, å
#default: "" ] å
]
return p_list

end

-- Link Behaviour

-- In this way, the crowd can be seen as firmly located in the foundations
-- of political discourse and the fear of the crowd can be taken as a fear
-- of sociality and open democracy (Gilbert, 1997).

on FormLink me
set the Reserved of me = TRUE
end

-- What this line of argument fails to recognise is the collective and
-- contingent nature of political agency. For example, 'affinity politics'
-- acknowledges multiple subjectivity but chooses to focus it for strategic
-- effect. It does seem possible that larger bodies of shared meaning might
-- constitute a politics (before incorporation kicks-in) in 'multi-user
-- behavioural spaces'. But any sense of collective political agency would
-- certainly be dependent on access and ability to use the technologies
-- available in a coordinated mass of shared targets and objectives.
-- How might these new forms of indirect action be best understood?
-- These relations are stratefied and uneven; not simply reducible to the
-- equivalent of face-to-face encounter.

on SetLinkEnd me, CentrePoint

if not listP(the EndPoints of me) then set the EndPoints of me = []
if not listP(the Horizontal of me) then set the Horizontal of me = []
if not listP(the Vertical of me) then set the Vertical of me = []

add(the EndPoints of me, CentrePoint)
add(the Horizontal of me, the locH of CentrePoint)
add(the Vertical of me, the locV of CentrePoint)

-- These responses indicate a need for solidarity and social action on a
-- global scale. Capitalism has always sought to overcome space making
-- faster, more efficient flows of goods and labour. A more complex mapping
-- would reveal preferred measurements, spatialities and geographies. This
-- is what Doreen Massey refers to as "two completely different
-- geographical imaginations of the world" (1997:10), revealing blatant
-- contradictions of capital's free movement: which proclaims 'goodness' on
-- the one hand, whilst maintaining tightly-controlled immigration policies
-- on the other.
-- The question is who has access to what forms of movement?

if (count(the EndPoints of me) = 2) then

sort(the Horizontal of me)
sort(the Vertical of me)

set CurrentMember = the member of sprite (the spritenum of me)

if (BaseV ! CompV) then
set NewMember = member "SlopeDown" of castlib "Shapes"
else
if (abs(BaseV - CompV) <2) then
set NewMember = member "Horiz" of castlib "Shapes"
set the top of TempRect = (the top of TempRect -1)
else
set NewMember = member "SlopeUp" of castlib "Shapes"
end if
end if

if (NewMember <> CurrentMember) then
set the member of sprite (the spritenum of me) = NewMember
end if

set the rect of sprite(the SpriteNum of me) = TempRect

set the EndPoints of me = 0
set the Horizontal of me = 0
set the Vertical of me = 0

end if

-- If this is likened to a crowd, one is left wondering why it has gathered
-- in the first place; interaction has taken place but to no clear purpose.

end

-- Text Pane Behaviour

property StartPos
property StartTime

on beginSprite me
set the StartPos of me = the locV of sprite (the spritenum of me)
end

end

-- UI Rollover Change Pointer Behaviour

property outcurs, incurs, incursSet, customImage, customMask, oldcursor
property useCustom

end

on endsprite me
set the cursor of sprite the spriteNum of me = oldcursor
end

-- And finally, as much as outmoded frameworks inherited from the
-- industrial age might be discredited, the point here is that the present
-- is still locked into these frameworks. So rather than the instantaneous
-- delivery of information, it still might actually take a week to cross
-- the Atlantic by ship. However long it takes, the crucial factor is that
-- capital regulates these flows. In all this cross-talk of global flows
-- and information exchange, there is a systematic forgetting of the crowd
-- [in the rush for consumer-tailored individualism].
-- Nevertheless, the crowd continues to refuse its dispersal.

on getPropertyDescriptionList

set p_list = [ å
#incursSet: [ #comment: "Pointer Image:", å
#format: #cursor, å
#default: 1], å
#useCustom: [ #comment: "Use Custom Pointer:", å
#format: #boolean, å
#default: FALSE ], å
#customImage: [ #comment: "Custom Image:", å
#format: #bitmap, å
#default: member 1 ], å
#customMask: [ #comment: "Custom Mask:", å
#format: #bitmap, å
#default: member 1 ] å
]
return p_list

end

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Crowd Code -- text by Geoff Cox / code by Mark Winstanley (1999) -- image: The Great Chartist Meeting on Kennington Common, April 10, 1848, photograph taken by William Kilburn.

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particles.js - A lightweight JavaScript library for creating particles

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particles.js is a lightweight JavaScript library for creating particles.

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Ned Rossiter book

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The Patience of the Hand: On Elias Canetti’s Crowds and Power and Our Current Crisis

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Anyone got a PDF? Yes!>>