With the crackdowns on communication and media outlets during the events in Iran, internet communication and social networking sites like Twitter and Facebook have played a central role in the organizing of political action in Iran allowing users that are thousands of miles away with no personal connections to Iran help organize political action there. Indeed, it is tempting for me to see this sort of organization as the emergence of a new kind of political subject, like what Negri and Hardt call "the multitude." The multitude is an immanent, self-organizing and revolutionary social and political subject. Here's how Hardt and Negri describe the multitude in Empire.

 "New figures of struggle and new subjectivities are produced in the conjecture of events, in the universal nomadism […] They are not posed merely against the imperial system—they are not simply negative forces. They also express, nourish, and develop positively their own constituent projects. […] This constituent aspect of the movement of the multitude, in its myriad faces, is really the positive terrain of the historical construction of Empire, […] an antagonistic and creative positivity. The deterritorializing power of the multitude is the productive force that sustains Empire and at the same time the force that calls for and makes necessary its destruction" (61).

And, later on in the book:

"Certainly, there must be a moment when reappropriation [of wealth from capital] and selforganization [of the multitude] reach a threshold and configure a real event. This is when the political is really affirmed—when the genesis is complete and self-valorization, the cooperative convergence of subjects, and the proletarian management of production become a constituent power. […] We do not have any models to offer for this event. Only the multitude through its practical experimentation will offer the models and determine when and how the possible becomes real" (411).

The multitude is bio-political, self-organizing resistance. Social networking sites and the internet have made it possible to organize actual political action not to mention solidarity from the ground up or immanently rather through a centralized, command and control structures. And, that popular movement is now making its way through the social segments and bodies of Iran be they the university students, the middle class, and now even members of the religioius order that sustains the hiearchical and oppressive regime in Iran. But, this is where I wonder if we are really witnessing the emergence of a new political subject like the multitude or merely using new technology to reinistantiate traditional social order? We've seen seemingly pro-democracy social movements end in theocracy there before. Now, you never know if the revolution or change is going to turn out for the best, but at least the fissures in the system and the organization of movements against the theocractic institutions in Iran provide sufficient reason for hope.