My mother recommended not to marry when I was a child and not to have children. So I didn't understand it, but I think it was the most sincere way of expressing myself. In late adolescence, I began to feel uncomfortable with the majority around me and understand where those discomforts came from. One of them was the repressive model of virility present in various spaces, so I realized that heterosexuality was not what I wanted for me. I later decided it was going to be the bolle.

I will not deny that this decision brought me strong fractures with the nearby environment of that time, and that the references of the books were not enough to fill the gap of the breaks, although in the direction I wanted to follow it was north. But fractures often bring new beginnings, and so late, but for the first time I entered a group of baskets. There we were pastries of different ages, we took the streets to make assemblies and occupy spaces for heteros with the objective of deregulating the leisure model. The care and internal dynamics in this group were not found before in any militancy group; the body was placed in the discourse and the staff is political, not an abstract motto, but our day to day: the emptiness that allowed us to escape the normality that the group fulfilled. We reconfigured the family.

Without a name, it doesn't exist, and we were pellets, not homosexual women. The volume we faced was not an identity associated with a homosexual orientation, but a political subject with a practice and a certain consciousness. In many transmaribolloons it happens to us that with the words at our fingertips we cannot describe our realities, because those words have created binary societies and follow a heterosexual logic. We create new words, or we occupy those that have historically been used to march and we change meaning to say aloud that we don't want to be part of normal, because those words have given us existence. One of them is the word moulding.

Beating is a political choice, as the great Monique Wittig said. We take on a whole tradition based on heterosexuality, the most desirable life models are also heterosexual and continue thinking heterosexual. The latter is much of our oppression. But it is possible to move to the scientific part and make it desirable, as Wittig did in his theoretical and literary work. Institutions define through the sexual hierarchy the direct body of LGTB, in exchange for which we become precarious those who do not enter this practice. More than spectacularity, we need positive perverse references to be able to follow their model.

With the LISIPE collection we brought in 2017 the heterogeneous Wittigen Thought to the Basque, and there is a way to make our speech and keep doing it.