If Agamben (2010) warns us of the importance of recognizing the field - in this case, the concentration camp as an analogy for the current wide and diversified segregation processes - through all its metamorphoses, we can see the coexistence of two states in the Western metropolises: one, formal legal for rights holders who are included in the consumer market; and another, militarized and generating a type of purifying violence against the unwanted other, represented by “[…] needy and excluded bodies” (Agamben, 2010, p. 173). The deaths resulting in these territories...tributary to techniques and procedures dating from the military period, materialize the idea of ‘naked life’ mentioned by Agamben (2010). In this way, a qualitative cutoff operates between “[…] the life worth living […]” and “[…] the life that does not deserve to be lived” (Agamben, 2010, p. 133) exposing a fracture in the social body whose suture seems impossible. Therefore, everything comes as if what we call the people were, in reality, not a unitary subject, but a dialectical oscillation between two opposite poles: on the one hand, the People as an integral political body, on the other, the people subset as a fragmentary multiplicity of needy and excluded bodies; there, an inclusion that is intended without noise, here, an exclusion that is known without hope; at one extreme, the total state of the integrated and sovereign citizen, at the other, the scum [...] the wretched, the oppressed, the defeated. A single and compact referent of the term ‘people’ does not exist anywhere in this sense (Agamben, 2010, p. 173, author’s emphasis).

Tatiane de Andrade and Marcio de Souza Castilho4