anthroporacialism, justified through prevalent culturalist narratives about the characteristics of certain peoples and civilising tropes, normalised the maltreatment of those in detention; for, animals do not deserve to be treated as humans’ (Bosworth et al, 2018, p. 19). Indeed, the prominence of animal metaphors and imagery is not only evident in representations of migrants in detention but also in their treatment (Andersson, 2014; Coutin, 2005; Khosravi, 2010). Many detained migrants have described how the police served them food by leaving the trays on the floor as if they were feeding their pets (Human Rights Watch, 2008). At the airport detention facility, detainees revealed to me when I was there as an NGO practitioner, that they were forced to eat with their hands because the police refused to give them cutlery, allegedly for security reasons (Fili, 2013). Poignantly, Iliadou (2019) remembers how police officers in Pagani detention centre on the island of Lesvos would summon detained men back to their cells using the sound shepherds make, ‘tsaprou’, when flocking their sheep together.121 In another case, she recites how police officers in Pagani would watch detained men fight each other putting bets on who was going to ‘win’, as if they were the audience of a dog fight.122 As the above (and mounting evidence presented in the previous chapters) suggest, the material conditions of most detention spaces in Greece and their animalising effects can be read as a symptom of the ‘zoopower’ that seeks to reproduce anthropocentric hierarchical distinctions between human (citizens) and animal species (migrants). The zoo spectacle is a painful reminder of the stories of Ota Benga, who was kidnapped from, what is now the Democratic Republic of Congo, and was caged and exhibited at the Bronx Zoo in New York (Newkirk, 2016; Sotiropoulos, 2015) and Saartje Bartman, a Khoekhoe woman who was exhibited as a freak show attraction in 19th-century Europe (Fausto-Sterling et al., 1995; Yiu, 2009). This is consistent with Vaughan-Williams’ seminal work (2015, p. 5), where he argues that ‘some forms of detention rely on animalization as a specific spatial technology of power’. Karen Morin’s (2016) work further explores the resonances across human and nonhuman carceral geographies. By comparing prisons and zoos, she illustrates a number of overlapping oppressions and the cultural and sociological For another reading of the appropriation of the state of animality by migrants themselves in order to ease their mobility see Papadopoulos and Tsianos (2007). 122 This has to be put into context of Greece’s record of animal abuse, where acts of cruelty remain largely unpunished (Elafros, 2018) and widespread incidents of animal suffering (Keep Talking Greece, 2018b), especially in rural areas and islands (Keep Talking Greece, 2018a) are still socially acceptable (The Orphan Pet, 2020). 121 180