Shoplifting - History

History

Shoplifting, originally called "lifting," is as old as shopping. The first documented shoplifting started to take place in 16th century London, and was carried out by groups of men called lifters. In 1591, playwright Robert Greene published a pamphlet titled The Second Part of Cony Catching, in which he described how three men could conspire to shoplift clothes and fabric from London merchants. When it was first documented, shoplifting was characterized as an underworld practice: shoplifters were also con artists, pickpockets, pimps, or prostitutes.

In the late 17th century, London shopkeepers began to display goods in ways designed to attract shoppers, such as in window displays and glass cases. This made the goods more accessible for shoppers to handle and examine, which historians say led to an acceleration of shoplifting.

The word shoplift (then, shop-lift) first appeared at the end of the 17th century in books like The Ladies Dictionary, which, as well as describing shoplifting, provided tips on losing weight and styling hair. Female shoplifters of this period were also called "Amazons" or "roaring girls." Notorious female shoplifters in London included Mary Frith, the pickpocket and fence also known as Moll Cutpurse, prostitute and pickpocket Moll King, Sarah McCabe whose shoplifting career spanned twenty years, and Maria Carlston (also known as Mary Blacke), whose life was documented by diarist Samuel Pepys, who was eventually executed for theft, and who for years shoplifted clothing and household linens in London with one or more female accomplices.

In 1699, the English Parliament passed The Shoplifting Act, part of the Bloody Code that punished petty crimes with death. People convicted of shoplifting items worth more than five shillings would be hanged in London's Tyburn Tree (known as the "Tyburn jig") with crowds of thousands watching, or would be transported to the North American colonies or to Botany Bay in Australia. Some merchants found The Shoplifting Act overly severe, jurors often deliberately under-valued the cost of items stolen so convicted shoplifters would escape death, and reformist lawyers advocated for the Act's repeal, but The Shoplifting Act was supported by powerful people such as Lord Ellenborough, who characterized penal transportation as "a summer airing to a milder climate" and the archbishop of Canterbury, who believed that strong punishment was necessary to prevent a dramatic increase in crime. As England began to embrace Enlightenment ideas about crime and punishment in the 18th century, opposition to the Bloody Code began to grow. The last English execution for shoplifting was carried out in 1822, and in 1832 the House of Lords reclassified shoplifting as a non-capital crime.

By the early 19th century, shoplifting was believed to be primarily a female activity, and doctors began to redefine some shoplifting as what Swiss doctor André Matthey had then newly christened "klopemania" (kleptomania), from the Greek words "kleptein" (stealing) and "mania" (insanity). Kleptomania was primarily attributed to wealthy and middle-class women, and in 1896 was criticized by anarchist Emma Goldman as a way for the rich to excuse their own class from punishment, while continuing to punish the poor for the same acts.

In the 1960s, shoplifting began to be redefined again, this time as a political act. In his 1970 book Do It: Scenarios of the Revolution, American activist Jerry Rubin wrote "All money represents theft...shoplifting gets you high. Don't buy. Steal," and in The Anarchist Cookbook, published in 1971, American author William Powell offered tips for how to shoplift. In his 1971 book Steal This Book, American activist Abbie Hoffman offered tips on how to shoplift and argued that shoplifting is anti-corporate. In her book The Steal: A Cultural History of Shoplifting, social historian Rachel Shteir described how shoplifting from companies you dislike is considered by some activist groups, such as some freegans, decentralized anarchist collective CrimethInc, the Spanish anarchist collective Yomango and the Canadian magazine Adbusters, to be a morally defensible act of corporate sabotage.