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The Louisiana Heist
Food-stamp fraudsters should be punished to the full extent of the law.


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Charles C. W. Cooke

On Saturday, Louisiana’s “EBT” system malfunctioned, causing spending limits on users’ food-stamp cards temporarily to be lifted. In two counties at least, recipients noticed the error, spread the word, and set about trying to check out as much as they could fit into shopping carts. At Walmarts in the towns of Springhill and Mansfield, employees called corporate headquarters to ask what they should do. They were instructed to “keep the registers ringing.” This they did — and with a vengeance.

By the time that proper limits on the cards had been restored a couple of hours later, the shelves had been all but stripped bare. “Just about everything is gone, I’ve never seen it in that condition,” Anthony Fuller, a customer in Mansfield, told the press. Will Lyn, the chief of police in nearby Springhill, agreed, telling the Daily Mail that “it was definitely worse than Black Friday. It was worse than anything we had ever seen in this town. There was no food left on any of the shelves, and no meat left. The grocery part of Walmart was totally decimated.” One man even managed to spend $700.

“I saw people drag out eight to ten grocery carts,” Lynd reported. Those who did not manage to take advantage in time simply abandoned their hauls in the middle of the aisles.

“Contrary to rumors,” CBS proclaimed, “nobody was unruly or arrested and [the police] were mainly there to help prevent shoplifting and theft.” Given the circumstances, “preventing theft” is a rather peculiar way of describing the behavior of officers who stood and watched the incident. Whether or not local authorities had legal cause to arrest the shoppers on the spot, there really should be no doubt that widespread theft took place — or, perhaps, that widespread fraud took place. Neither that the beneficiaries evidently believe that they could get away with it, nor that the victim was the unsympathetically anonymous mass of Louisianan and federal taxpayers alters the plain fact. This was a crime.

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Uttering what has become the most widely reprinted quote from the scene, a witness told local television station KSLA that stealing food when presented with the opportunity was a “natural human” reaction. If this is true, it should serve as an indictment of the society that Washington, D.C., has created, and of the vastness of a government that has disconnected so many people from the real world. We are not talking here about a moral grey area, in which starving people saw and took a rare chance to feed themselves. Instead, we are talking about people who, over and above their normal allowance, elected to steal from the millions of people from whose paychecks the food-stamp program’s funds are forcibly taken — and on whose beneficence they rely.

Indeed, even if the behavior was the product of “human nature,” merely stating this is the case does not inoculate one from the consequences. The best governments and institutions are those designed by people who recognize the contours of man’s constitution. But to recognize human nature is not necessarily to indulge it, and the people who elected to steal when afforded the opportunity should be punished by the system for having done so, as would be any other thief. Doing so, it seems, will not be too difficult. The very same electronic system that allowed recipients to take advantage of a glitch also recorded their doing so. Officials, news reports say, are not sure how to proceed. How about prosecution?

That so many people apparently did not recognize that they were stealing is problematic. In the January 23, 2012, issue of National Review, Daniel Foster wrote an essay on the necessity of “restoring a measure of shame to the welfare state.” By way of illustration, Foster focused on the movie Cinderella Man and discussed the behavior of its central character, Jimmy Braddock, who reluctantly takes public assistance when he feels he has no choice:

Braddock owes no apologies for doing whatever it takes to keep his family together. But Braddock is sorry nonetheless, and more important, he’s ashamed. It’s a shame so powerful that it kept Braddock from looking for a handout until he had exhausted all other possibilities. And it’s a shame so powerful that by the end of the second act, with Braddock well on his way to the miraculous championship bout that gives the film its title and its central metaphor, he returns every cent of charity he ever took.

“To argue this,” Foster concludes, “is not, as some would no doubt imply, to argue for the wholesale dissolution of the welfare state.” Instead, it is to argue that shame is “the social virtue most critical to the success of the American project,” for “the only society that can make entitlements work is one that doesn’t feel entitled.”



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