One: The registration campaign for the 24-25 course has started in Navarra. NIZE (Model D Public Schools Network) has used the image of a racialized child to promote enrollment. In these model D centers, the percentage of immigrant children is very small: honestly, photography does not reflect reality. The campaign aims to make it known that Euskera is also the most racialized person, but wouldn’t we want to communicate something that we don’t miss on blackwashing? Can the trend of enrollment in Navarros Model D schools be changed without changes in the community? Rather than photography, we should keep what photography reflects.

Two: I have the feeling that we are at a time similar to the years 60-70, reflecting on the situation in Navarre and what is happening in the Basque world in general. No, of course, as far as the political or economic order is concerned, but yes to the changes in the social order, in which a social organization was created, which has been maintained until now after the struggle for general emancipation. It was then that the great strikes began, the first steps of the feminist movement, the struggle for the Basque Country and the organization of the ikastolas, the creation of public health, that of the associations of neighbors and a long and so on.

But fifty years later, the Europe of armored borders, the development of neo-liberalism, funding and many other socio-economic processes have radically transformed our cities and peoples. Answering the two questions on the road to understanding the new map would give us great clues: Who will drive the new Basque social order from the bottom and from the point of view of social transformation? And what goes hand in hand: Who are the busiest in Euskal Herria today?

Three: In our history, Euskera has advanced when it has been the language of those who have no privileges. If we were to carry out the translation today, it would be the subjects of transformation who rent homes in poorer neighborhoods, the home workers, those who work in services that do not require qualifications, the carers, the construction workers, the supermarket workers... much more. They have several accounts in common: they do not work in the civil service and most of them are racialized.

But this class, which is the engine of history, has not experienced the segregation of the Basque Country; it does not affect it; it is out of its day to day. Moreover, the adult caregivers are Basque, and the owners of the rented apartment or the cleaning houses are Basque. Five are the enthusiastic and crude debates that we Basques have in our society for that 25%. And vice versa: the conflicts of these five people to the Basques.

Four: Five decades ago, the community of Basque speakers and speakers denounced the rights of the violation to denounce our situation. It has been said that the normalisation of Euskera is a question of democracy, justice and human rights. But just as it happened with feminism, is it possible that in this first quarter of the 21st century it becomes a sociolinguistics without class gazes? Is it possible without the eyes of the state? We can only guess the way so that in the coming decades the linguistic gap between the middle and upper classes will not go against the Basque people.

Five: We need a sincere debate on the issue of Euskera from an intersectional point of view; let us not put aside class, race, gender and also politics. It starts from the new materiality of our society, not from ideology. Any other path, knowing where in fifty years' time the Basques will be placed in the pyramid of society.