Abstract

It is analyzed how the position of Londres 38 (Yucatán quarter) as part of the terrorist device of the State, entails the prioritization of the containment of a specific type of socio-political forces connected with communities of indigenous peoples, peasants, shantytowns, fabric workers, and other forms of humble life. All this was causing a process in which these socio-political forces became exterior to the constitutive dichotomies of the humanist socialism that was part of the "cold war" (class/party, ideology/conscience, the political/the social). It is emphasized that violations were practiced primarily on human bodies, and not rights, understanding in general terms the state terrorism, that between these bodies a concrete materiality is extended (not a simple abstract social or generic contract) that made it possible to replace the common body of society. This notion of a common body, allows a different understanding of the transcendence of the struggles for memory fought in relation to Londres 38. It is not only sought to preserve the memory of state terrorism, but, fundamentally, to expose memory as a collective resource, of what remains common, powerfully refractory to the principle of individual private property, potentially socialist.