Robin Hood Simulacrum: Why is the Social Justice Narrative so Persistent in the Criminal Environment?

[Professor]

Abstract: In the world of cybercrime, especially carding, there exists a persistent and powerful narrative. It's not about wealth or gambling, but about restoring justice. Many participants in this shadowy space see themselves not as thieves, but as modern-day Robin Hoods, stealing from the "system" or the "rich" to compensate for social inequality. This article offers a calm and thoughtful look at this phenomenon. We won't judge the extent to which these claims correspond to the facts, but we will attempt to understand how and why this idea — the simulacrum of the noble robber — takes root in the mind, becomes a pillar of self-identification, and serves crucial psychological and social functions in the criminal world.

Introduction: A Bandit in the Digital Forest​

The story of Robin Hood is an archetypal myth of a hero who breaks the law to restore a higher order. He takes from those who have gained dishonestly (greedy barons, corrupt sheriffs) and gives to those the system has shortchanged (the poor, the oppressed). This myth is remarkably adaptable. In the digital age, Sherwood Forest has been transformed into the dark web, bows and arrows into social engineering and programming skills, and sheriffs' gold into credit card data. But the core of the story remains: "We are not criminals, we are correctors of global imbalances."

1. The Construction of Myth: What Makes Up a Simulacrum​

A simulacrum isn't just a false copy. It's a copy that has lost its connection to the original and creates its own hyperreality. The Robin Hood simulacrum in the criminal underworld is constructed from several key elements.

• An abstract and amorphous enemy ("The System"): The enemy must be powerful but faceless. It's not a specific person to be pitied, but an abstraction: "global banks," "capitalism," "a corrupt state," "the rich." Such an enemy is ideal for digital warfare — it's invisible, yet attackable from anywhere.
• Dehumanization of the victim: For the action to appear as an act of justice, rather than theft, the victim must be dehumanized. The cardholder becomes a "bully," a "sucker," or part of the very same hostile "system." Their personal history and potential difficulties are erased. They are simply the bearer of an unfairly distributed resource.
• Idealized Recipient ("The People" or "Ours"): According to the myth, the spoils should go to a "good cause." In practice, this can take the form of supporting one's family in a depressed region (a micro-local Robin Hood), funding "poor" communities on the darknet, or simply rationalizing: "I spend this money in local stores, which means I'm stimulating our economy." The recipient is often as abstract as the enemy.
• Self-labeling as a "victim of the system": To justify their actions, a person must first inscribe themselves into a narrative of injustice. "I was forgotten, I was never given a chance, I'm a victim of social inequality, so I have the right to take what's mine." This creates a moral foundation for subsequent actions.

2. The Functions of Myth: Why Robin Hood Matters in the 21st Century​

This narrative performs a number of critical functions, without which existence in a criminal environment would be psychologically unbearable.

• Cognitive dissonance: Moral neutralization. Someone raised in a society with the basic norm "thou shalt not steal" finds it difficult to live with the perception of oneself as a thief. The narrative of social justice becomes a powerful psychological shield. It recodes the action: it is not "theft" but "the taking of surpluses"; not a "crime" but an "act of retribution" or "redistribution." This resolves the internal conflict and allows one to maintain a positive self-esteem.
• Creating a group identity and solidarity. A common enemy and a shared "higher" goal unite the community. Participants feel not like a bunch of swindlers, but like a brotherhood of the chosen few, fighting the system. Shared slang, rituals, and stories of "heroic deeds" against banks reinforce this identity. This gives the activity a meaning beyond personal gain.
• Legitimization for both the outer and inner circles. The myth operates on two levels. Within the community, it justifies the existence of hierarchy ("we're here to fight, not just get rich"). For a small circle of trusted individuals offline (family, close friends), it can serve as an explanation for the source of income, eliciting not condemnation but tacit understanding or even approval in a context where legitimate paths to success are blocked.
• Emotional Fuel: From Rage to Righteous Indignation. Feelings of social injustice, resentment, and anger are powerful motivators. The Robin Hood narrative channels this destructive energy into a specific direction, transforming chaotic rage into focused, righteous anger that provides strength for complex, risky work.

3. The gap between simulacrum and reality​

However, a simulacrum remains a simulacrum. Its connection to genuine social justice is extremely illusory.

• Victim randomness: The real Robin Hood, according to myth, deliberately chose his victims — greedy and cruel ones. The digital "robber" acts blindly. His victim is equally likely to be a top executive at a major corporation or a retiree saving up for medication. The algorithm doesn't discriminate. This is blind revenge, not targeted justice.
• The illusory nature of redistribution: There is no mechanism to guarantee that the stolen funds will go to the "poor and oppressed." They are used for the consumption of the carder and his inner circle. The myth of "transfer to the people" remains a beautiful fairy tale for self-justification.
• Strengthening the system that is supposedly under attack: Mass carding leads to stricter security measures, higher fees for all users, and increased surveillance. Ultimately, ordinary people suffer, while the power and control of the "System" (banks, regulators) only grows. The fight against the system paradoxically strengthens it.

4. Why is myth so enduring? Because it answers existential questions.​

Ultimately, the power of this narrative lies in its ability to provide simple answers to complex existential questions that are particularly acute for people in marginal or crisis situations.

• "Who am I?" → "I'm not a loser or a criminal. I'm a fighter, an avenger, a righter of wrongs."
• "What is the purpose of my actions?" → "Not to enrich myself, but to restore balance, to strike a blow against those who are to blame for my/our troubles."
• "Why is the world this way?" → "Because it's ruled by greedy and heartless forces (the "System"). And I'm part of the resistance."

It gives a sense of agency, significance, and belonging to something bigger — something that is often lacking in real life, which is full of limitations and powerlessness.

Conclusion: The Shadow of Nobility in a Digital Mirror​

The narrative of social justice in the criminal environment is not pure hypocrisy. It is a complex psychosocial mechanism for survival, meaning-making, and group integration. It is a Robin Hood simulacrum — a convincing, internally consistent copy of a noble myth, living its own life in the digital forest.

Its persistence speaks to the deep human need for justice and meaning, even — or especially — when one finds oneself on the wrong side of the law. It reminds us that behind any action, even the most destructive, lies an attempt to answer the questions "Who am I?" and "Why am I doing this?"

The fight against this phenomenon cannot be solely a matter of force. It must also be meaningful. It can be countered not only by justice, but also by genuine narratives of social justice, inclusion, and self-realization, which offer legal, creative ways to attain the same agency, meaning, and solidarity. As long as such paths remain less accessible or compelling than the simulacrum of digital Sherwood, its shadow will remain attractive to many who seek in the world not only profit, but also justification for their own existence.