I was a lonely feminist until I was 22. I only went to the demonstration on 8 March. The first feminist works I read were from my father's brides bookshelf. When I finished my journalism studies and created a blog, I discovered the feminist blogosphere of Euskal Herria, and that was my access to the movement. Medeak's blog especially drew my attention, because his radical speech, his rupturistic aesthetic and his pleasurable attitude were very appealing to me. In 2008 I was fascinated by the drag king workshop that took place at the Feminist Conference of Euskal Herria that took place in Portugalete, and that year I also participated in the Feminism PornoPunk held in Arteleku.

I met writer Itziar Ziga, Paul B. Thinker Preciado and Diana J. The performer Torres, and with her books, I completed my feminist library. These referents influenced my thinking, among other things, in the debate of prostitution and porn. Learning that gender is a performance helped me dismantle normative femininity. At the same time, I was encouraged to take the necessary steps to free myself from heteronorma, to explore my lesbian yearnings and to become a political wanderer.

At that time I was at SOS Racism de Bizkaia and with my colleagues we went to the Feminist Conference of the Spanish State held in Granada in 2009. Groups and individuals (including Medeak, Itziar Ziga, MDMA, Garaipen, EHGAM, Aitzole Araneta, 7minus 20 and Bizigay) presented the project “Manifesto for transfeminist insurrection” (“Manifesto for transfeminist rebellion”). He claimed the alliance between political subjects outside of the singular woman: lampstands, transas, immigrants, women with handkerchief, sex workers, etc. Transfeminism combined the Kuir movement, feminism and antiracism, and I was uniting.

I would say that our feminist autobiographies have a point of arbitrariness. If I had reached feminism three years earlier, maybe my school was Euskal Herriko Bilgune Feminist, and five years later FeminstAlde. Perhaps my thinking was very different if I had dared to knock at the door of the Women’s Assembly in Bizkaia or had the opportunity to attend a congress on Marxist feminism.

That is why I do not understand the confrontation between currents. And I'm deeply saddened that lately we've used disuse, not only in the media and forums on the right, but also in the mouths of exclusionary transfobas feminists. Faced with the parody of inexplicable neoliberal intellectual invention, I would like to stress that the resistance generated from the margins of the system is anti-patriarchal and anti-capitalist.

In the book Gender Exercises, Amaia Alvarez Uria recalls that queer went from being an English insult to gays and lesbians (rarely) to being rescued by those who are not sexually normative. “From here emerged what is known as queer theory, culture or movement, a political space to denounce heteronormativity, an initiative in favor of transgressive identities”. According to artist Coco Riot, the cuirs “are an intrusion between those of us who fail to try to be normal, that is, among those of us who are disciplined to a murderous standard.”

Kuirra is a pride, and I am proud to have come to feminism from the crux.