Virág Molnár is an Assistant Professor of Sociology at the New School for Social Research in New York. Her interest is in the impact of mobile communications on urban culture. This article first puts flash mobs into an historical perspective by suggesting that its roots lie with the Italian Futurists of 1910 and further cultivated during the 20th century by avant-garde art groups such as Dadaists . More recently there have been the Youth International Party (Yippies) in the US. (Molnár, 2009) As Molnár points out the things that all these groups have in common with modern flash mobs is that there is no formal membership or hierarchy and they are able to utilise the media effectively. The difference lies in the use of new media such as blog, social networks and mobile phones (2009). Rheingold points out that these tools lower the threshold of participation as it no longer required participants to actually know each other (2003, p. xii). Molnár then identifies and describes 5 types of flash mob based either on their form of sociality or their function. They are: 'atomised' flash mobs, interactive flash mobs, performance flash mobs, political flash mobs and advertising flash mobs (2009). Flash mobs, although organised online are only able to be carried out by people in close proximity to one another or as Molnár describes it "able to make the leap from cyberspace to urban space" (2009). These events are generally recorded and posted to sites like YouTube in order to both popularise the event and to get feedback. "Online reporting has indeed largely been responsible for the rapid global diffusion of flash mobs," and "has been crucial in institutionalizing and legitimizing this new form of sociability"(Molnár, 2009).

Continuation of original comment. As a blog post on Turtle Sociology wrote "The globalization of flash mobs underscores two vital notes: the viral-like nature of technology, and the universal desire to break free from social norms… all flash mobs seem to elicit joy in their bold, unprompted natures"(2010). References: Molnár, V. (2009). Reframing Public Space Through Digital Mobilization: Flash Mobs and the Futility(?) of Contemporary Urban Youth Culture. Retrieved from http://isites.harvard.edu/fs/docs/icb.topic497840.files/Molnar_Reframing-Public-Space.pdf Rheingold, H. (2003). Smart Mobs : The next socal revolution. New York: Basic Books. Retrieved from http://books.google.com.au/books?hl=en&lr=&id=lX9QKNbO0nkC&oi=fnd&pg=PR9&dq=smart+mobs+the+next+social+revolution&ots=wvkWcKOAIx&sig=00EWrYtEyAwqRmnYNth77Sclr8o#v=onepage&q=smart%20mobs&f=false Turtle Sociology. (2010, October 6). The Universal Phenomenon of Flash Mobs [Web log post]. Retrieved from http://turtlesoc.wordpress.com/2010/10/06/the-universal-phenomenon-of-flash-mobs/

This article is based on the premise that cities are responsible for destroying social bonds and "rendering man isolated from, fearful of, hostile to, and manipulative of his fellow man" (Fischer as cited in Kaulingfreks & Warren, 2010). It is this view that drives planners to create artificial structures in an attempt to have citizens involve themselves in community affairs. The authors use the example of Rotterdam where a there is a program of community forming (http://www.opzoomermee.nl) to show this idea that something needs to be done to create a sense of community. (2010, p. 213). The authors then look at how the unmanaged process of flash mobs may offer an alternative to the formal organisation structures of organisation in the city environment. They draw on the work of Jean Luc Nancy and suggest that flash mobs challenge the "traditional understanding of community through technology enabled organising" (Kaulingfreks & Warren, 2010, p. 220). In fact through the use of the Internet, email and texting people are able to act together without giving up any of their individuality. In a magazine interview Bill Wasik, the instigator of flash mob said: The flash mob affords an opportunity for doing something and yet completely sidesteps the whole process of discussing how it is going to happen. It's just; 'Here's this opportunity, and if you agree with it, you can come in on it, and its going to be very quick' (Heaney, n.d) A flash mob becomes an ephemeral community; it is formed for a specific purpose and then disbands once that purpose has been fulfilled. It is a network structure rather than a traditional hierarchy and is based on a common interest.

References: Heaney, F. (n.d). The Short Life of Flash Mobs. Stay Free! Retrieved from http://www.stayfreemagazine.org/archives/24/flash-mobs-history.html Kaulingfreks, R., & Warren, S. (2010). SWARM: Flash Mobs, mobile clubbing and the city. Culture and Organization, 16(3), 211 - 227. doi:10.1080/14759551.2010.503498

The Social Issues Research Centre (SIRC) is an independent, non-profit organisation that conducts research on social and lifestyle issues. It aims to provide balanced perspectives on social issues and to promote rational debate based on evidence rather than ideology (Social Issues Research Centre, 2011) . In this paper Elanor Taylor, a social researcher, tries to understand the nature of flash mobs and whether they are just for fun or whether they are potentially a new form of protest movement. Sean Savage, credited with naming flash mobs (2006) is quoted as saying that "If anyone tells you they know what the point is, they either don't know what they are talking about, or they're lying" (as cited in Taylor, 2003) . Taylor provides a set of instructions for a London flash which reveal a "combination of military efficiency, complete anonymity, rapid communication and organisation by internet"(Taylor, 2003). The motivation to attend is this left up to the individual. Taylor indicates that there are some, such as the website why-war.com (Why War?, 2003) and cyclist activist group Critical Mass (Carlssson, 2011a) that would like to see flash mobs put to a political purpose rather than be apolitical.

Chris Carlsson, founder of Critical Mass wrote: Critical Mass is a movement with no leaders or formal organization behind it. No one in charge - which is another way of saying "everyone is in charge!" There are as many ideas about what Critical Mass is as there are participants (2011b) Taylor questions whether this can actually happen: "what use is a political protest with no-figure head?" (2003). In light of recent events in Iran and Egypt I think Taylor has been a little premature in discounting flash mobs as a form of political protest. Carlssson, C.(2011a). Critical Mass. Retrieved from http://www.sfcriticalmass.org/ Carlssson, C. (2011b, January 26). Critical Mass & Radical Politics: A Forum [Web log post]. Retrieved from http://www.sfcriticalmass.org/page/2/ Savage, S. (2006, March 29). Flash Mob Flashback . Cheesebikini? [Web log post]. Retrieved from http://www.cheesebikini.com/2006/03/29/flash-mob-flashback/ Social Issues Research Centre.(2011). About SIRC. Retrieved from http://www.sirc.org/about/about.html Taylor, E. (2003). Dadaist lunacy or the future of protest? : An introduction to the world of flash-mobbing. Social Issues Research Centre. Retrieved from http://www.sirc.org/articles/flash_mob.shtml Why War? (2003, August 1). An Introduction to Swarming and the Future of Protesting [Web log post]. Retrieved from http://www.why-war.com/features/2003/07/swarming.html

The origin of flash mobs is credited to Bill Wasik who emailed friends in June 2003 to gather in the home furnishing department of Macy's in Manhattan. More than a 100 people began discussing whether to purchase a 'love rug' for their fictitious commune and then dispersed as quickly as it had formed (Hewitt, 2003). Flash mobs are defined in the Oxford dictionary as "a public gathering of complete strangers, organized via the Internet or mobile phone, who perform a pointless act and then disperse again" (Oxford University Press, 2011). Advertising agencies now utilise flash mobs to promote commercial products. This article discusses the Saatchi and Saatchi award winning T-Mobile advertisement "Life is for sharing" (posted to Youtube by jonjonbaker, 2009). Rather than focusing on how mobile phones and social media are used to organise a flash mob, the discussion here is about how this same media is used to create "viral traction - the ability to be widely forwarded to millions of viewers almost instantly" (Thomas, 2010). The advertisement itself shows bystanders utilising their mobile devices to share photos with their friends as well as ringing them to talk about the experience. As the title of the advertisement says "life is for sharing". Nick Burcher wrote in his blog Personal thoughts on the evolution of media and advertising that "advertisers are creating events to push user generated content coverage, a physical community made virtual. The event drives the Conversation, rather than the other way round as Wasik intended" (Burcher, 2009). Flash mobbing has become more than Wasik first imagined. On this case it has been utilised to raise brand awareness, but the same techniques can also be used to promote political opinions.

Burcher, N. (2009, November 18). Flash mob evolution - even Microsoft stores are trying them now [Web log post]. Retrieved from http://www.nickburcher.com/2009/11/flash-mob-evolution-even-microsoft.html Hewitt, G.(2003). Flash Mobs - A New Social Phenomenon. Retrieved from http://www.rense.com/general39/flashnmob.htm jonjonbaker. (2009, January 16). T-Mobile Advert "Life For Sharing". Retrieved from http://www.youtube.com/results?search_query=flash+mob&aq=0 Oxford University Press. (Ed.) (2011) Oxford Dictionary. Thomas, C. (2010, November 4). T-Mobile and the flash mob marketing phenomenonThe Ethical Nag: Marketing for the Easily Swayed [Web log post]. Retrieved from http://ethicalnag.org/2010/11/04/flash-mob/