Vigilantism 1

Running Head: VIGILANTISM

Not All Heroes Wear Capes?: Vigilantes in the Real World and Their Morality

Maegan C. Fort

Glen Allen High School

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Introduction: You Probably Haven’t Heard of Him

Matt Murdock. Wanda Maximoff. Barry Allen. Peter Parker. Clark Kent and Bruce

Wayne. The names probably became more recognizable towards the end of the list, but the

casual comic fan or superhero-movie-goer is most likely lost. But, the names Daredevil, Scarlet

Witch, The Flash, Spiderman, Superman, and Batman garner much more recognition. But why is

that? Why do people tend to pay more attention to the mask than the man (or woman) behind it?

Marvel celebrates the ten-year anniversary of the Marvel Cinematic Universe (MCU) in 2018

with the release of its staple superhero-team-up movie, Avengers: Infinity Wars. DC Comics has

tried to match the success of the MCU franchise by finally making a Justice League movie

(despite the travesty the movie might have been). While superheroes take over the big screen,

Marvel’s characters, like Daredevil, Jessica Jones, and The Punisher, dominate streaming in

tandem with DC taking over cable television with Arrow and The Flash. Superheroes do not only

take over our entertainment, but many other facets of our lives. When one walks into the infant

or toddler sections at a store, it is filled with little onesies with sayings like “I think my dad is

Batman” or with muscles drawn on to make it look like your baby has eight-pack abs like the

Hulk. You cannot walk through the grocery store without seeing boxes branded with Spiderman

or Batman’s face. But who can blame us for wanting to eat Cheez-Its and chicken noodle soup in

the shapes of our favorite heroes? The problem here is: there is a much greater community of

heroes out there than represented in film and television.

“Not all heroes wear capes.” Since Anonymous first said it, the phrase has taken off

(Glenn, n.d.). Beyond being applied to the men and women who risk their lives and/or save

people every day, it has become the title of an Owl City song dedicated to the singer’s father as

well as, most notably, a meme. A quick Google search of the phrase brings up thousands of
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images of “everyday heroes.” Although most of the images focus on pizza delivery drivers. But,

some heroes do wear capes. No, not Bat Girl or Dr. Strange. There are people among us every

day who believe it is their duty to serve and protect their community in a way the police cannot.

Vigilantes are not constricted to the pages of a comic book or a screen. In fact, vigilantes existed

in the real world before the first one, The Clock, appeared in a comic book in 1936 (Cronin,

2018). But, news media does not shine a light on the vigilantes – good or bad – in our

communities, giving no indication that vigilantism exists in the modern era and leaving people to

wonder whether vigilantes exist or if they should. The morality of vigilantism is not black and

white. And neither really is their existence. But that’s because they hide in the shadows. Light

must be shed on vigilantes throughout time. Vigilantes exist both in history and present day with

their morality being established by the effect of their actions on their communities.

What Makes a Vigilante a Vigilante

Despite their prevalence in entertainment, not many people know what the term

“vigilantism” means. The term itself dates back to Roman Times when vigils would keep watch

over their cities on the lookout for fires, burglars, runaway slaves, and pretty much anything

suspicious (Vigilantism, n.d.). However, modern vigilantism is much more difficult to define. So

difficult in fact that there is not one definition for every vigilante. The definition depends on the

person doing the defining.

Philosophers define vigilantes and representing “morally sanctimonious behavior.”

Modern vigilantes are seen as believing that violators of the social contract have not been

punished because of the existing legal system and/or see the legal system as unjust and unfair to

victims. From a philosophical lens, vigilantes aim to rectify structural flaws in society Political

scientists classify vigilantism as a subtype of political violence while Psychologists and

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Criminologists see a noble motive in vigilante action, often referring to those actions as good

citizenship that play a role in establishing social order (Vigilantism, n.d.).

There are also many disparities as far as dictionary definitions are concerned. Merriam-

Webster defines a vigilante as “a member of a volunteer committee organized to suppress and

punish crime summarily (as wen the processes of law are viewed inadequate); broadly: a self-

appointed doer of justice” (“Vigilante,” n.d.). However, the popular online dictionary,

Dictionary.com, defines it more simply as “a member of a vigilance committee; any person who

takes the law into his or her own hands, as by avenging a crime” (Vigilante, n.d.). A third

definition, offered by What-When-How, defines vigilantism as “the use of flagrantly illegal

methods and questionable practices in order to meet the ends of vengeance and justice”

(Vigilantism (police), n.d.). The Law Library Online Encyclopedia define vigilantism as:

The act of taking the law into one’s own hands and attempted to enact justice
according to one’s own understanding of right and wrong; action taken by a
voluntary association of persons who organize themselves for the purpose of
protecting a common interest, such as liberty, property, or personal security;
action taken by an individual or group to enforce a higher law than that enacted
by society’s designated lawmaking institutions; private enforcement of legal
norms in the absence of an established, reliable, and effective law enforcement
body (Crime Museum).
What is considered the most comprehensive definition of vigilantism was written by William E.

Burrows in 1976 as:

Vigilantes: are members of an organized committee; are established members of

the community; proceed for a finite time and with definite goals; claim to act as a
last resort because of a failure of the established law enforcement system; and
claim to work for the preservation and betterment of the existing system
(Vigilantism, n.d.).
However different the definitions may be, there are common contributing factors to who

may be a vigilante. Good Samaritan Laws, which “generally provide basic legal protection for
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those who assist a person who is injured or in danger,” influence vigilante actions depending on

the area (Morris, n.d.). Personal views on self-defense, firearms for self-protection, and property

rights influence one’s likelihood to become a vigilante as well as the belief that the establishment

cannot offer safety and justice as well as the belief that protection becomes a matter of survival

and self-responsibility (Vigilantism (police), n.d.).

There are many characteristics that unite vigilantes beyond what makes them likely to be

one. For instance, it is more common for vigilantes to be middle aged men. There is also not a

correlation between race and your likelihood to be a vigilante in addition to the absence of

geologic boundaries. Vigilantes are just as common in Africa, Asia, and Latin America as they

are in America and Europe. The only effect geography has on vigilantism is the manner of the

acts. Vigilance groups like Sombra Negra in Latin America function more as a paramilitary

group whereas vigilantes in America tend to act alone. In Africa, vigilantes practice public

displays of punishment like necklacing with involves putting a gas filled tire around someone’s

neck and lighting it on fire in a busy street. The acts themselves are also defined by the time

period. Vigilantes of the Old West resorted more to lynching than any other act and modern

vigilantes practice digilantism, vigilantism online (Vigilantism, n.d.).

As vigilantes go about fighting crime, they protect their identities from authorities to

avoid detection in order to continue to combat lawlessness in their neighborhoods. Vigilantes

plan their actions carefully and often stalk their victims. In fact, vigilantism is not in itself illegal,

it is the planning that makes it illegal. Vigilantes feel justified in their actions and their mindset is

often the opposite of the due process mindset. One author has said that “Anger, fear, and the

need for vengeance drive vigilantes to act, but their reactive and impulsive nature can have

negative consequences (Vigilantism (police), n.d.).

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Vigilantes often seek out people with similar beliefs willing to fight for the same cause.

This often results in the formation of vigilance committees like the Underground Railroad and

the Alliance of Heroes. Most do not carry out their actions for prolonged periods of time, but act

sporadically instead. This is what differentiates them from hate groups, religious factions, or

militias. These other groups have long term objectives that can be reached through constant

action. Vigilantes act intermittently with short term goals (Vigilantism, n.d.).

Vigilantes are often sorted into different categories and classifications. The categories

vigilantes are often sorted into are Classical Vigilantism, Neo-Vigilantism, and Pseudo-

Vigilantism. Classical Vigilantism has its roots in the Old West and were characterized by

vigilantism committees, aggression, and lynch mobs. Classical Vigilantes pursued thieves,

alcoholics, and others they believed were threats to their families, communities, and rights and

also typically targeted immigrants. These vigilantes harassed or killed people they considered

“undesirable.” As the Criminal Justice Research Net suggests, “The absence of a formal criminal

justice system in those days compounded the problem, leaving many to rely on vigilante justice

for order and the punishment of criminals.” Because there were no police, they only had

vigilantes for protection and order. Some infamous examples of Classical Vigilantes are a

vigilante group in Montana who killed hundreds of suspected horse thieves (believe it or no,

horse thievery was a real problem back in the day), the Dalton Gang of Coffeyville, Kansas, and

Jesse James (Vigilantism, n.d.)

Neo-Vigilantism has its origins in in the mid-1850s in San Francisco, California. Unlike

some forms of vigilantes, Neo-Vigilantes did not focus on noble causes. They persecuted ethnic

and religious minorities and were responsible for the lynching of Mexicans and African

Americans during the late 1800s. Pseudo-Vigilantism, on the other hand, grew out of the social
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unrest, social movements, and increasing crime rates in the 1960s. Pseudo-Vigilantes found that

their purpose was to defend social causes by targeting individuals or entities considered socially

threatening or immoral. When Pseudo-Vigilantism became the dominant form, their acts

manifested in the destruction of abortion clinics and the burning of labs that conducted animal

research and testing. Because Pseudo-Vigilantism is the newest form, most modern day

vigilantes fall into this category. Present day vigilantes of this classification often seek violent

retaliation against known offenders or other social groups considered to be a threat such as child

molesters, illegal immigrants, or minorities (Vigilantism (police), n.d.).

Vigilantes can also be categorized by what they choose to defend. Crime Control

Vigilantes are concerned with the punishment of an offender. To Crime Control vigilantes, social

order depends on offenders learning that their criminal behavior is intolerable and unacceptable.

Social Control vigilantes, however, are concerned with general threats made to social order.

Social Control vigilantes believe that offenders can be people or events that are in conflict with

established communal values as well as a threat to having a high quality of life. Put simply,

Crime Control vigilantes focus on retaliation while Social Control vigilantes focus on

maintaining the status quo.

The characteristics, classifications, and categorization of vigilantes reveal that the

foundations for vigilantism are not set in entertainment media. Classical, Pseudo, and Neo-

Vigilantism are not only defined by the acts committed, but also by time period. Vigilantes ruled

communities before the first masked hero appeared in comic books, showing that vigilantes are

influenced not by the guys and gals fighting opposing threats on city streets in spandex, but by

the vigilantes that came hundreds of years before them.

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Vigilantes in History: The Wild, Wild West and The Rest

Vigilantism has a long history, one that extends beyond The Clock’s first appearance as a

masked hero in 1936 (Cronin, n.d.). Vigilantism has perhaps the strongest roots and longest

history in the United States. In fact, one could say the country was built upon vigilantism. An

event that could be considered an impetus of the revolution itself is an act of vigilantism: The

Boston Tea Party.

On the night of December 16, 1773, American colonists dumped 342 chests of tea into

the Boston Harbor. At first, it seems like a simple act of rebellion, but upon closer inspection, it

becomes more (Vigilantism, n.d.). The men involved in the Boston Tea Party aligned with

traditional vigilante characteristics and behavior. The act was the result of unrest caused by the

taxes placed on the colonist by the British, specifically Tea Act (Law Library, n.d.; History.com

Staff, 2009). The most famous tea party of all time should not have been a surprise either. In

most American ports, the Sons of Liberty, one of America’s first Vigilance Committees, scared

of British tea ships by threatening the captains “with tarrying, feathering or worse” (History.com

Staff, 2009). But, when the English ships the Dartmouth, the Eleanor, and the Beaver, arrived in

Boston Harbor, the colonists demanded that the tea be sent back to England. Thomas

Hutchinson, the governor appointed by the British, refused. With the person who is supposed to

be protecting them failing – in other words, with the establishment failing them – Samuel Adams

and about 60 other members of the Sons of Liberty board the ships and dumped more than

$700,000 (in today’s currency) worth of tea into the harbor disguised as Mohawk Indians to

avoid persecution (History.com Staff, 2009).

However, the first recorded series of vigilantism in America occurred six years before the

Boston Tea Party in 1767 and had nothing to do with colonial unrest. In South Carolina, isolated
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frontiersman banded together to counter the reign of terror imposed on their communities by

roving gangs, desperadoes, and plunderers. These frontiersmen became known as The

Renegades. The Renegades viewed themselves as restoring order and balance to a situation that

had slipped out of their control. For two years, they carried out a bloody campaign to suppress

the banditry and overall crime in their communities. The Renegades were successful in their

pursuits and reestablished law and order within their immediate territory. Unfortunately, the

Renegades efforts to maintain order provoked the mobilization of an opposing group known as

the Moderators (Karmen, n.d.). These two groups would later become embroiled in bloody feuds

that would make the progress made all for naught.

Vigilante acts were few and far between in the 1700s, mostly because of the unified front

against the British manifesting as a war instead of continuing the string of small acts of rebellion.

The occurrence of vigilante acts ramped up in the 1800s, however, due to the rise of racial and

societal tensions as well as movement West where law and order was yet to be established. From

1767 to 1909 there were at 326 vigilance movements across the country. Typical committees,

which reigned supreme over individual vigilantes in this era, had between one hundred to several

hundred members (Karmen, n.d.). The dark side of the rise of vigilantes in the 1800s is the

violence that accompanied it. The larger the committee, the more violence that occurred due to

the difficultly of keeping control of greater numbers. Despite less than half of the known

movements claiming lives, 141 movements were responsible for carrying out 1,729 unauthorized

executions (Karmen, n.d.).

An exception to the violence of vigilantes in the 1800s however was the Anti-Horse Theft

Association which was established in 1853. Before the invention of the automobile, horses were

a hot commodity. Horses provided transportation as well as a means of income whether that
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meant the house was a farm animal or the only way one made it to their job. Because of the value

of people’s horse, horse theft was considered a serious offence. But that did not stop thieves from

taking the opportunity to make free money. Thieves would steal horses and take them across

state lines or into Native American reserves making it difficult for the authorities to follow.

Because of its location on the border of Missouri, Iowa, and Illinois, horse theft was a major

problem in Clark County. Horses were seldom recovered due to it costing more to find it than the

horse was worth. This encouraged Major David McKee to form the Anti-Horse Theft

Association. Despite horse as well as cattle thievery rising, the Civil War made it difficult for the

AHTA to be very affective. But, when Major McKee arrived back in the county after being

discharged from the army due to an injury, he put the association into high gear. The AHTA was

mostly non-violent, working together with law enforcement to find and persecute thieves. The

association was also very progressive for its time, admitting the wives of members to participate

in social events and allowing widows of members to take their late husbands’ places. Although it

is not as much of a problem today, the Anti-Horse Theft Association exists as a formal

organization today as Stolen Horses, International which helps people all over the world find

their stolen horses (Daly, 2014). As previously stated, most vigilance movements in the 1800s

were not as non-violent as Major McKee and his association.

The largest vigilance committee was founded in 1856 in San Francisco, California back

when it was just a Gold Rush boomtown. The committee, whose name is currently unknown, had

as many as 8,000 members. Through its years, this committee executed four alleged murderers

and many other suspected thieves while they drove out gamblers through mob action. In

addition, this group also had a political agenda. They used their power to take control of the local

political machinery from recently arrived Irish Catholics who were subsequently discriminated
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against (Karmen, n.d.). The bloodiest single vigilante movement occurred in Montana between

1863 and 1865 with a resurgence in the same area mostly by the same people in 1884. In the end,

thirty people were executed during the first wave, including a corrupt Rocky Mountain sheriff

who allegedly worked with highwaymen and horse thieves. The second wave resulted in the mob

killings of thirty-five people who had been branded as outlaws (Karmen, n.d.).

1882 to 1951 ushered in the darkest time of vigilante history. Because of the ideologies of

the people who commit the act, lynching is considered vigilantism. Although lynching began as

public whippings carried out in Virginia, led by Colonel Lynch, in the late 1700s, there was an

upsurgence in lynching after Reconstruction. After Reconstruction, lynch mobs served as a

vehicle for white supremacists to intimidate local African American residents from exercising

their new constitutional and civil rights. During this time, 4,730 lynchings were carried out. Just

in the last twenty years of the 1800s, deaths that were the result of lynching exceeded the number

of court-ordered executions in the country. As commonly known, black men were the primary

victims, however not the only ones. In New Orleans in 1891, a mob stormed a city jail and

lynched eleven Italian immigrants alleged to be mafia leaders responsible for the assassination of

a white, high-ranking police officer. After World War I, mob attacks became more vicious with

about ten percent of victims being burned alive. In the seventy years these heinous acts occurred,

Congress failed to respond to the outcry of antilynching movements who believed that federal

legislation should compel law enforcement authorities to investigate, arrest, and prosecute

ringleaders of lynch mobs. Fortunately, lynching tapered off by the 1930s and were a rare

occurrence by the 1940s with the last recorded lynching happening in 1951 (Karmen, n.d.).

Most of the lynchings and other discriminatory acts following Reconstruction were

carried out by the Ku Klux Klan (KKK). Both a vigilante and “night rider” group, the KKK were
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responsible for much of the violent vigilante acts during this time period, extending beyond

lynchings to outright murders and bombings, including a church bombing that killed four young

girls. The KKK’s victim pool extended beyond African Americans to also include Catholics and

Jews (Karmen, n.d.).

Despite all of the violence vigilante committees committed in the 1800s, there were a few

clandestine organizations aiding runaway and freed slaves reach relative freedom in the North.

The Vigilant Committee of Philadelphia operated between 1837 and 1852 as a secret auxiliary of

the Vigilant Association. The Vigilant Association was formed by abolitionists in August of

1837 and organized by Robert Purvis for the purpose of publicly promoting antislavery ideology

as well as establishing funds to help African Americans “in distress” (Coval, n.d.). Although it

was dissolved in 1852, a new Vigilance Committee took its place during a meeting of the

Pennsylvania Abolition Society with Robert Purvis at the helm once again and with William Still

as the chairman. The Vigilant Committee records provide details of the kinds of services and

resources they provided fugitive slaves including legal aid, medical expenses, transportation

costs, food, clothing, and more. The Vigilant Committee also contributed to the great success of

the Underground Railroad (Coval, n.d.).

Vigilantes, however, are not limited to the past as they are not limited to fiction.

Vigilantes, unbeknownst to us, roam the streets each day beside us.

Vigilantes in the Present: Shadow Hare and Friends

Modern day vigilantes are seen in the most unlikely places. Real life vigilantes are not

only out fighting injustice in the streets, but some appear on reality television. The host of

America’s Most Wanted, John Walsh, was leading a crusade in the for almost twenty-five years
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to find fugitives. The show’s popularity in the 1990s and early 2000s resulted in the

apprehension of over 1,000 fugitives, including fifteen from the FBI’s 10 Most Wanted List. The

crime tips reported to the show’s website have aided in the arrest of these criminals, showing the

power of a man on a mission. As stated by the Crime Museum, “Guests can experience the

personal story of host John Walsh and see how community involvement in fighting crime has led

to dramatic results” (Vigilantism, n.d.).

Some people who fall into the traditional framework of vigilantes set by history are the

members of the Guardian Angels and The Black Monday Society. The Guardian Angels, a group

based in New York, promote the safety of communities and the empowerment of community

members to improve their circumstances. The Guardian Angels also make efforts to teach

communities and schools to take control and responsibility for the environment as well as their

own lives. The Guardian Angels are not the “hide-in-the-shadows” type; they are very much in

the light and are agents of change within their neighborhoods. The Black Monday Society, on the

other hand, patrols the streets of Salt Lake City, Utah Friday and Saturday nights to protect

vulnerable party goers, interfere with drug deals, and gang activity. The Black Monday Society

can be described as a more equipped neighborhood watch. (Vigilantism, n.d.). Yes, these groups

fit the mold of an organized vigilance committee like those that dominated the history books.

But, these groups are different. They do not carry out extreme act of violence. They saw a wrong

in their communities and spoke out against it. Both of these organizations work with their local

authorities to create better and safer neighborhoods in their areas.

One modern day vigilance committee that does have a similar level of violence as

associations in the 1800s is a group based in El Salvador. Sombra Negra, or Black Shadow, has

been credited for slowing down the pace of the violent gang MS-13. (Vigilantism, n.d.). There is
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a cloud of mystery surrounding Sombra Negra as no one knows who exactly is in the infamous

group or what actions they have actually committed. Sombra Negra is believed to be a

paramilitary group that includes police officers, security personnel, and veterans. It is believed

that the group began in 1979 and lasted until 1992 with a resurgence within the past few years.

During 1979 to 1992, El Salvador developed a notorious reputation not only because of the

events of its civil war, but the numerous extra-judicial killings, disappearances, and many

paramilitary death squads which were responsible for the killings of an estimated 8,000 people.

Authorities believe that Sombra Negra reappeared in 2014 when Salvadorian media reported the

appearance of graffiti related to the group as well as the opening of a “Sombra Negra anti-gang

Facebook account” (Bargent, 2014). While these things may be seen as a coincidence or teenage

pranks, the pop up of murders that, according to the Salvadorian Attorney General for Human

Rights, David Morales, “[bare] the hallmarks of death squad killings” cannot be dismissed as

coincidence. In each case, victims were notorious gang members and witnesses described the

perpetrators as carrying long guns and wearing dark clothing “similar to police uniforms.”

Investigators claimed that the hits showed high levels of planning and organization. Although

both Morales and Police Chief Rigoberto Pleites deny any police involvement and blame inter-

gang rivalries, the evidence and history makes it clear that not every police officer is not

involved. Despite the violence performed by Sombra Negra, their actions have prevented gangs

and drug cartels like MS-13 from spreading violence and drugs across El Salvador and the rest of

the world (Bargent, 2014).

But of course, modern day vigilantes could not be completely uninfluenced by their

fictional counterparts. There is a whole community of people who have made it their mission to

keep their neighborhoods safe while in costume like some of their favorite heroes. And they each
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have their own alias to match. One of these heroes, Shadow Hare, is a twenty-one-year-old

masked hero who patrols the streets of Cincinnati, Ohio. He arms himself with handcuffs, a taser,

and pepper spray while he fights street level crime. During the day and unmasked, he hands out

food to the homeless (Vigilantism, n.d.). The most interesting part is that he is not alone. Shadow

Hare is a member of the Allegiance of Heroes, an online group who works together to notify

each other of activity in the area and to congratulate each other for a job well done. A group that

works with the Allegiance of Heroes to bring light to the crime fighting community is The Real

Life Superhero Project. The Real Life Superhero Project, started by Peter Tangen in 2010, began

as a photography project to showcase a new brand of activism (About the Project, n.d.). Little

does Tangen know, it is not a new brand at all.

The Question of Morality: To Vigilante or Not to Vigilante, that is the Question

Inside and outside of fiction, there is a strong debate over the morality of vigilantism.

Debate.com, an online platform used for civil debate, posted a poll and response asking their

users “Does the World Need Vigilantes?” Surprisingly, the results were not evenly split with

77% saying “yes” and only 23% saying “no” (Does the world need vigilantes, n.d.). Those who

believed that vigilantes were a “bad idea” believed that vigilantes are dangerous because they are

uncontrollable and one user went as far to say that “vigilantism essentially is police brutality”

(Does the world need vigilantes, n.d.). But, there are some cases where vigilantism is warranted

because it benefits the community involved.

In 1981, Ken Rex McElroy was killed in broad daylight in front of a crowd of more than

sixty people in Skidmore, Missouri. No one has ever been accused or convicted of the crime.

This may seem like an impasse of justice, but this case may not be all it seems. McElroy

terrorized his town for over twenty years. He stole livestock and other property, once shot a man,
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Romaine Henry, as Henry chased McElroy off of his land. McElroy was a serial romancer of

young girls, mostly thirteen and fourteen year olds and claimed to be married to them. When one

of “wives,” Treena McCloud, attempted to escape, McElroy burned down her parent’s house and

shot the family dog. He abused his wives and intimidated witnesses to his crimes by following

them home and stalking them around town. McElroy stalked the Bowenkamp family because a

clerk at their store made his daughter put back a candy bar she did not pay for, shot Ernest

Bowenkamp in the neck at close range with a shotgun (he lived, actually), and was only

convicted of second-degree assault with a two-year sentence. He was freed for a $40,000 bond.

After the trial, he threatened Ernest Bowenkamp with a rifle and bayonet. McElroy was only

convicted of one charge of over fifty-three felonies and has been described as “morally

bankrupt” (BuzzFeedBlue, 2018). On the morning of July 10, 1981 there was a town hall

meeting held that included the mayor and the sheriff for the purpose of discussing what they

could legally do to prevent McElroy from harming anyone else. The suggestion of a

neighborhood watch by the sheriff was quickly shot down. As one of the attendees stated, “We

simply felt that the system had failed us…we all knew what McElroy was like and there he was

again and again. It seemed like nobody could stop him” (BuzzFeedBlue, 2018). While at the

meeting, the attendees heard that McElroy was with his wife, Treena, at the local tavern. The

meeting adjourned and the more than sixty attendees descended upon the tavern. While McElroy

and Treena sat in their truck, they were surrounded and shots were fired. McElroy was dead.

Bullet casings from two different guns were found and none of the witnesses called an

ambulance. As Cheryl Bowenkamp, Ernest’s daughter, said, “We were so bitter and so angry at

the law letting us down that it came to somebody taking matters in their own hand…no one has
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any idea what a nightmare we lived” (BuzzFeedBlue, 2018). With Treena as the only witness,

there were no arrests. (Sulzberger, 2010).

The people in the town know what happened and they know who did it. It sounds like a

movie, yes, but it happened. As Harry MacClean, the author of a book on the case entitled In

Broad Daylight, has said “I personally believe it’s a mistake to put too much emphasis on who

pulled the trigger” (BuzzFeedBlue, 2018). And it is true. It does not matter who shot McElroy

because the community needed him to be gone and he was not going on his own. The community

approved it, condoned it, and, to a point, commissioned it (BuzzFeedBlue, 2018; Sulzberger,

2010). The town remains silent.

The Allegiance of Heroes and the Real Life Superheroes Project play their own role in

protecting their communities. No matter how ridiculous they may look, they keep people safe

and the homeless fed. The Guardian Angels and the Black Monday Society do the same. John

Walsh and his shows have been credited with the arrests of thousands. These people are all keep

their communities, no matter the size, safe. And the community thanks them. Sombra Negra

prevents gang activity in El Salvador. Their only opposition are their targets and the police (and

that could just be an illusion). People around the globe have thanked them, although not

personally, for their work. Despite the violent acts they commit, they are celebrated for keeping

order.

Not every act of vigilantism, however, is moral. A few years ago, five gun shots were

fired into the home of New Jersey resident, Frank Penna, with his wife and daughter inside. This

happened because of Megan’s Law. In more than 40 states, Megan’s Law requires public

notifications when a sex offender is released into the community. The notifications include

names, pictures, and addresses. Penna had been convicted of kidnapping and rape in 1976 and
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was released on parole in 1992. He had lived his life crime free, repented his sins, and turned his

life around. But, under New Jersey law, offenders who have been out of jail for up to fifteen

years are still subject to community notification requirements. These requirements make it easy

for vigilantes to track down offenders and criminals. This was not the first instance. In 1995, two

men broke into a house and attacked a New Jersey man they had mistakenly identified as a sex

offender. This system makes people, not only the offenders, vulnerable to attack. No, Megan’s

Law is not an entirely bad idea, but it could use improvement. The assault on Frank Penna and

the other New Jersey man put fear into the community, leaving everyone walking on egg shells.

This was an instance where vigilantism was wrong. The community did not warrant this. It made

them afraid. (Vigilantism and Megan’s Law, 1998).

Vigilantism is only ever moral when the community warrants it. If the community seeks

for something to be done or asks, then vigilantism is the right course of action. If the community

shows fear, especially after a similar vigilante act has already taken place, then something

different, something the justice system must be done.

Conclusion: You Need a Cape, Too

Vigilantes are a tricky topic. Sometimes they hide, sometimes they stand in the spotlight.

Sometimes they do the right thing and sometimes they do not. Sometimes they look like normal

people and sometimes they wear tights. Vigilantism is not a catch all label. It applies to many

different people, acts, and time periods. The line between good and bad is blurred. The only

thing that is certain about vigilantes is that they do what they believe is best, not only for

themselves, but for their community.

 Vigilantism 19

The pool of vigilantes is not limited to a special breed of people and a specific list of acts.

Anyone can be a vigilante. And maybe everyone should. Not in the traditional sense of course,

but everyone should do what they think is best for themselves and the people they care about.

Everyone should be their own hero. Everyone deserves their own cape. The classic phrase “not

all heroes wear capes,” is not completely accurate. Actually about half of heroes wear capes.
 Vigilantism 20

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