Euskera and feminism are two linguistic realities opposed to the days of accompaniment: on the one hand, the white Basques who claim the right to live in Euskera and, on the other, the most racialized and multilingual feminist. The latter have explained that racism closes the doors open to them by being vasco-speakers. And between those two waters, I was always on the side of the privileged. Euskaldun-motz / erdal bilingual / sasi-euskaldun – terms brought by Lutxo Egia and Irene Bitxats, generous to understand me and to ask myself – we are the white ones the only privileged in terms of language: we have all the doors open to the Basque and, as we live very well in the hegemony of the Basque language, we do not know the oppression suffered by those who want to be very kalun.

I was struck by the dissonance between two speeches. For example, Irene Arrarats has claimed the inclusive and inclusive potential of the term “Basque”, since the Basque is the one who speaks Basque, either here or outside. For their part, Tarana Karim and Leocadia Bueriberi have stated that they do not feel Basques, or feel, but that the white Basques deny them this status because they do not enter the mold of the prototypical Basque.

“The Basque is not exclusive, it is integrative,” said Lorea Agirre. All right, but the three anti-racist activists have reminded us that the vast majority of racialized women do not have the opportunity to learn Euskera, and that means putting one more stone in the backpack of exclusion. Agirre has called for a massive, universal and free process of Euskaldunization, but that only calls on the government. Bueriberi has made it clear that the price of Euskaltegis tuition is not the only problem, but that people living the violence of institutional and social racism have other priorities: “If you help us to eliminate these problems, we will learn the Basque with all the joy.” In this sense, Bitxats has stated that Castilian speakers do not know “what culture there is of Euskera”. Gypsy Pamira Duval has called for account to be taken of the contribution of the Roma in Basque history, and especially the Romintxel.

Another striking contrast: Irene Arrarats has highlighted the dynamics of the xurxurlaris creators rooted in the Feminist Movement of the Basque Country. The anti-racists, on the other hand, say that this strategy is valid for understanding a speech, but not for participating in an assembly, because whoever needs a translator will not be able to keep pace with the assembly and will place it on a passive role. Moreover, Karim and Bueriberi have warned that if immigrant women do not understand the Feministaldia poster or the March 8 poster, they will not join. “So, the only solution is to win the hegemonic language?” someone wrote in the chat.

The only possible answer is that which has been mentioned in all the sessions: not being afraid of conflict, because it is the engine of change. Agirre and Eskisabel say that Basque culture can receive from feminism the interpellation that makes the hegemonic subject: “You are the one who don’t let me be who I am.” Well, racialized feminists have told us that we don't let them be euskaldunes.La counselor has said that if there are Euskera's places of breathing,
the rest are places of drowning. I think that is the challenge: we will all have to think about what to do so that our breaths do not become the drowning point of others.