Carceral companions: deconstructing masculinity and criminality through companion animal relationships in the dwelt world

由于过度拥挤、资金不足和囚犯自杀率飙升，英国监狱系统正濒临危机(HLPR 2017；Preess 2014)。在一个在削减下挣扎的系统中，监狱计划要有效的压力对囚犯和社会的福祉至关重要。但是，一个建立在对身份的静态理解基础上的计划，忽视了人类和动物经验的共同形成，能有多大的效果呢？一些失败的监狱，如旺兹沃斯，仍然保留着它们最初的环视设计的元素：用于对象化的全视眼(HLPR 2017；威尔逊2002；福科1977)。这种对囚犯的简化处理不仅忽视了比人类更多的人，而且将被监禁的人确立为比人类更少的人。狗训练计划(DTP)这一新现象，即囚犯训练工作犬，可能是关注囚犯超越人类身份的开始。随着生物政治学通过生物技术领域发现新的亲密意义，“什么是身体，什么是身体”(Whatmore 2006：606)已经成为文化地理学的一个关键问题。然而，在使主体合法化并成为肉体实体的过程中，很少考虑同伴动物的领域。将权力和纪律铭刻在身体上的最明显的例子是在监狱里，在那里被监禁的身体被算作不到。已经确定了对人类和非人类进行尸检比较的新呼声(Morin 2016；Moran 2015；Furst 2006)。这一呼吁有可能有助于跨学科的需要，以重新构建对犯罪、性别和比人类更真实的体验的霸权理解和实质性。霸权叙事被复制为男权主义穷困潦倒的受害者，(重新)创造了简化的二元组：男性/女性，监禁/自由，人/动物。超越这些固定的能指可以为监狱的改革提供信息，在那里，性别作为一种僵化的概念被具体化：英国95%的监狱人口是“男性”(Perry 2016)，在全球范围内，DTP更有可能涉及男性参与者，而不是女性参与者(Furst 2006)。关注这一呼唤的根源是存在于世界地理之下的，通过表演性、埋葬空间、非代表性理论和生物政治学的概念得到阐明。DTP研究仍然是简单化的，忽略了居住世界中的共同存在：通过卑鄙的过程以及利用同伴与动物的纽带作为一种“身份工作”模式(InGold1995；Butler 1993；Snow&Anderson 1987：1348)。DTP的核心目标是改善囚犯行为、教育参与度、就业能力和福祉(Leonardi 2017)。尽管在美国很常见，但只有一次DTP在英国进行过，那就是2014年在苏格兰的HM YOI Polmont进行的。在66名受访的参与者(全为男性)中，“除了一个人之外，所有人都感觉到了自己的变化”，但所有人都注意到“自尊”的增加(Leonardi 2017：945)。正是这个自我不能被视为一个孤立的实体，而是身份知识必须从居住的遭遇中创造出来。虽然DTP依赖于居住经验，但迄今为止的研究是简单化的，不能代表多种“代理关系”(Haraway 2000：116)。伦纳尔迪(2017)在波尔蒙特的研究是通过提出情感主题的问题来进行的。采访揭示了之前与动物的关系，比如在参与者40的声明中：“当我以前养狗的时候……如果狗不好，我会举手摸它……”(Leonardi 2017：945)。现有的研究将被监禁的遭遇视为一种历史，忽视了参与者身体感官中刻录的情感的历史，以及DTP如何影响这种肉体现实，形成与同伴-动物的关系。这个项目采用了一种比人类更多的方法，理解社会政治和感官层面的形成是在这里形成的，而不是在外部形成一个人自己的化身。

The UK prison system is verging on crisis due to overcrowding, underfunding and soaring prisoner suicide-rates (HLPR 2017; Preece 2014). The strain on prison-programmes to be effective, in a system floundering under cuts, is vital for the wellbeing of prisoners and society. But how effective can a programme grounded in static understandings of identity be, neglecting the co-becoming of the human and animal experience? Some failing prisons such as Wandsworth, still retain elements of their original panopticon design: the all-seeing eye serving to objectify (HLPR 2017; Wilson 2002; Foucault 1977). This reductive treatment of prisoners not only neglects the more-than-human but establishes the incarcerated as less-than-human. The novel phenomenon of Dog Training Programmes (DTPs), where prisoners train working-dogs is perhaps the beginning of attending to the more-than-human identity of prisoners.As biopolitics finds new intimate significance through the realm of biotechnology, "what bodies count and what counts as bodily" (Whatmore 2006: 606) has become a crucial question for cultural geography. Yet, the realm of companion-animals is rarely considered in legitimising subjects and becoming incorporated into fleshy entities. The most obvious example of inscribing power and discipline onto the body is within the prison where incarcerated bodies have come to count as less-than. The nascent call for a carceral comparison between humans and non-humans has been identified (Morin 2016; Moran 2015; Furst 2006). This call has the potential to aid the interdisciplinary need to reconfigure hegemonic understandings and materialities of criminality, gender and the more-than-human lived experience. Hegemonic narratives are reproduced as victims of masculinist exhaustiveness, (re)creating reductive binaries: male/female, incarcerated/free, human/animal. Transcending these fixed signifiers can inform the reformation of the prison where gender as a rigid construct is materialised: 95% of the UK's prison-population are 'male' (Perry 2016) and globally DTPs are more likely to involve male rather than female participants (Furst 2006). The roots of attending to this call are situated beneath the world geography inhabits, illuminated through the notions of performativity, carceral spaces, non-representational theory and biopolitics.DTP research remains reductive, neglecting co-becoming in the dwelt world: through processes of abjection as well as utilising the companion-animal bond as a mode of "identity work" (Ingold 1995; Butler 1993; Snow & Anderson 1987: 1348). DTPs core aims are improving prisoner behaviour, educational engagement, employability and well-being (Leonardi 2017). Despite being common in the US, only one DTP has been carried out in the UK, in 2014 at HM YOI Polmont, Scotland. Of the 66 (all-male) participants interviewed "all but one perceived change in themselves" yet all noted an increase in "self-esteem" (Leonardi 2017: 945). It is this self that must be viewed not as an isolated entity, but identity knowledges must be created from dwelt encounters. Whilst DTPs depend on dwelt experience, studies to date are reductive, failing to represent multiple "agentic relationships" (Haraway 2000: 116). Leonardi's (2017) research at Polmont was conducted by asking questions categorised into emotional 'themes'. Interviews revealed prior relationships with animals such as in participant forty's statement: "When I used to have dogs...If the dog was bad I'd raise my hand to it...." (Leonardi 2017: 945). The existing research treats the incarcerated encounter as ahistoric, neglecting the history of affection inscribed into the bodily sensorium of the participant and how the DTP affects this corporeality, becoming with the companion-animal. This project adopts a more-than-human approach, understanding the socio-political and sensory level of which becoming takes shape 'in here' rather than externally to one's own embodiment.