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; Preece 2014）。在一个在削减开支下挣扎的系统中，监狱计划的有效性对囚犯和社会的福祉至关重要。但是，一个基于对身份的静态理解，忽视人类和动物经验的共同发展的方案能有多大的效果呢？一些失败的监狱，如旺兹沃斯，仍然保留了其原始全景监狱设计的元素：全视之眼用于客观化（HLPR 2017; Wilson 2002; Foucault 1977）。这种对囚犯的简化处理不仅忽视了比人类更重要的东西，而且将被监禁者视为比人类更不重要的人。囚犯训练工作犬的新现象--狗训练项目（DTP）--也许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找到新的亲密意义，“什么身体算，什么算身体”（Whatmore 2006：606）已经成为文化地理学的一个关键问题。然而，伴侣动物的领域很少被认为是合法化的主题，并成为肉实体。将权力和纪律铭刻在身体上的最明显的例子是在监狱里，被监禁的身体已经被视为小于。已经确定了对人类和非人类之间的癌症比较的新呼吁（Morin 2016; Moran 2015; Furst 2006）。这一呼吁有可能帮助跨学科的需要，重新配置霸权的理解和犯罪，性别和超过人类的生活经验的物质。霸权叙事被再现为男性主义穷举的受害者，（重新）创造还原的二元：男性/女性，监禁/自由，人类/动物。超越这些固定的能指可以为监狱改革提供信息，其中性别作为一个僵化的结构被实现：英国95%的监狱人口是“男性”（佩里，2016年），全球DTP更有可能涉及男性而不是女性参与者（Furst，2006年）。参与这一召唤的根源在于世界地理栖息地之下，通过表演性，监狱空间，非表征理论和生物政治学的概念来阐明。DTP研究仍然是还原的，忽视了居住世界中的共同成为：通过贬低的过程以及利用同伴-动物纽带作为“身份工作”的模式（Ingold 1995; Butler 1993; Snow &安德森1987：1348）。DTP的核心目标是改善囚犯行为，教育参与，就业能力和福祉（Leonardi 2017）。尽管在美国很常见，但在英国只有一个DTP，即2014年在苏格兰HM YOI Polmont进行。在接受采访的66名（全男性）参与者中，“除了一人之外，所有人都认为自己发生了变化”，但所有人都注意到“自尊”的增加（Leonardi 2017：945）。这个自我不应该被视为一个孤立的实体，而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化的，未能代表多重“代理关系”（Haraway 2000：116）。Leonardi（2017）在Polmont的研究是通过询问归类为情感“主题”的问题进行的。访谈揭示了先前与动物的关系，例如参与者40的陈述：“当我曾经养狗时......如果狗是坏的，我会举起手来...“（Leonardi 2017：945）。现有的研究将被监禁的遭遇视为非历史性的，忽视了被监禁者身体感觉器官中的情感历史，以及DTP如何影响这种身体现实，成为伴侣动物。这个项目采用了一种超越人类的方法，理解社会政治和感官层面，其中成为“在这里”而不是外部形成自己的体现。

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.