One Author’s Argument ‘In Defense of Looting’

In the past months of demonstrations for Black lives, there has been a lot of hand-wringing about looting. Whether it was New York Gov. Andrew Cuomo saying that stealing purses and sneakers from high-end stores in Manhattan was “inexcusable,” or St. Paul, Minn., Mayor Melvin Carter saying looters were “destroy[ing] our community,” police officers, government officials and pundits alike have bemoaned the property damage and demanded an end to the riots. And just last week, rioters have burned buildings and looted stores in Kenosha, Wis., following the police shooting of Jacob Blake, to which Sen. Ron Johnson, R-Wis., has said: “Peaceful protesting is a constitutionally protected form of free speech. Rioting is not.”

Writer Vicky Osterweil’s book, In Defense of Looting, came out on Tuesday. When she finished it, back in April, she wrote (rather presciently) that “a new energy of resistance is building across the country.” Now, as protests and riots continue to grip cities, she argues that looting is a powerful tool to bring about real, lasting change in society. {snip}

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For people who haven’t read your book, how do you define looting?

When I use the word looting, I mean the mass expropriation of property, mass shoplifting during a moment of upheaval or riot. That’s the thing I’m defending. I’m not defending any situation in which property is stolen by force. It’s not a home invasion either. It’s about a certain kind of action that’s taken during protests and riots.

Looting is a highly racialized word from its very inception in the English language. It’s taken from Hindi, lút, which means “goods” or “spoils,” and it appears in an English colonial officer’s handbook [on “Indian vocabulary”] in the 19th century.

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Can you talk about rioting as a tactic? What are the reasons people deploy it as a strategy?

It does a number of important things. It gets people what they need for free immediately, which means that they are capable of living and reproducing their lives without having to rely on jobs or a wage — which, during COVID times, is widely unreliable or, particularly in these communities is often not available, or it comes at great risk. That’s looting’s most basic tactical power as a political mode of action.

It also attacks the very way in which food and things are distributed. It attacks the idea of property, and it attacks the idea that in order for someone to have a roof over their head or have a meal ticket, they have to work for a boss, in order to buy things that people just like them somewhere else in the world had to make under the same conditions. It points to the way in which that’s unjust. And the reason that the world is organized that way, obviously, is for the profit of the people who own the stores and the factories. So you get to the heart of that property relation, and demonstrate that without police and without state oppression, we can have things for free.

Importantly, I think especially when it’s in the context of a Black uprising like the one we’re living through now, it also attacks the history of whiteness and white supremacy. The very basis of property in the U.S. is derived through whiteness and through Black oppression, through the history of slavery and settler domination of the country. Looting strikes at the heart of property, of whiteness and of the police. It gets to the very root of the way those three things are interconnected. And also it provides people with an imaginative sense of freedom and pleasure and helps them imagine a world that could be. And I think that’s a part of it that doesn’t really get talked about — that riots and looting are experienced as sort of joyous and liberatory.

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In your book, you note that a lot of people who consider themselves radical or progressive criticize looting. Why is this common?

I think a lot of that comes out of the civil rights movement. The popular understanding of the civil rights movement is that it was successful when it was nonviolent and less successful when it was focused on Black power. It’s a myth that we get taught over and over again from the first moment we learn about the civil rights movement: that it was a nonviolent movement, and that that’s what matters about it. And it’s just not true.

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But there’s also another factor, which is anti-Blackness and contempt for poor people who want to live a better life, which looting immediately provides. One thing about looting is it freaks people out. But in terms of potential crimes that people can commit against the state, it’s basically nonviolent. You’re mass shoplifting. Most stores are insured; it’s just hurting insurance companies on some level. It’s just money. It’s just property. It’s not actually hurting any people.

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What would you say to people who are concerned about essential places like grocery stores or pharmacies being attacked in those communities?

When it comes to small business, family-owned business or locally owned business, they are no more likely to provide worker protections. They are no more likely to have to provide good stuff for the community than big businesses. It’s actually a Republican myth that has, over the last 20 years, really crawled into even leftist discourse: that the small-business owner must be respected, that the small-business owner creates jobs and is part of the community. But that’s actually a right-wing myth.

A business being attacked in the community is ultimately about attacking like modes of oppression that exist in the community. It is true and possible that there are instances historically when businesses have refused to reopen or to come back. But that is a part of the inequity of the society, that people live in places where there is only one place where they can get access to something [like food or medicine]. That question assumes well, what if you’re in a food desert? But the food desert is already an incredibly unjust situation. There’s this real tendency to try and blame people for fighting back, for revealing the inequity of the injustice that’s already been formed by the time that they’re fighting.

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One thing that you’re really careful about in your book is how you talk about violence at riots. You make the distinction between violence against property, like smashing a window or stealing something, versus violence against a human body. And I’m wondering if you can talk a little bit about why making that distinction is important to you.

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Ultimately, what nonviolence ends up meaning is that the activist doesn’t do anything that makes them feel violent. And I think getting free is messier than that. We have to be willing to do things that scare us and that we wouldn’t do in normal, “peaceful” times, because we need to get free.