For me, the most difficult problem has been to understand, with the whole body, that there are no spaces for pairs. The problem has been to understand that the social world, organized around mercantile relations, to extended processes of capital accumulation of heteronormous and colonial roots, wrapped in multiple formats of technocratic administration and state control that organize the continuous drain of vital force collective and individual and of the material wealth that sustains human and non-human life; it contains within itself a rigid and persistent hierarchy of the dominant masculine that is inherent to repeated practices of expropriation, protection and control that are imposed through violence. Within this immense web of interdependence, we inhabit - assembled in a hierarchical manner - human beings with the body of a woman, human beings with feminized and dissident bodies, as well as human beings with the body of a man. So, there are no spaces of pairs. They don't exist and you have to create them and that's a gigantic double problem. Duplicity is exhibited through the following unfolding: on the one hand, there are no spaces for pairs between men and women and other feminized bodies and, on the other, there are no spaces for pairs between women themselves and feminized bodies. . We are different and diverse, we know it. We inhabit a fragmented society, torn by hierarchical differences that fix each one of us in specific places of the social geography, structuring -enabling and limiting- the possibilities of action of each one. We inhabit, that is, we sustain our collective and individual existence in the midst of this arbitrary and unfair dynamic assemblage. We sustain our existence through the bonds that we are capable of generating and cultivating among ourselves; we do it, simultaneously assembling the patriarchal-capitalist and heteronormative structure of colonial heritage and regenerating links that over and over again exceed what is prescribed by such assemblage that precedes us, although being limited by such a structure. In addition to the most immediate links that we are capable of cultivating and generating as a support for our immediate, collective and individual existence, beyond the pre-determined assembly; Sometimes, we are also able to connect with each other beyond the immediate and we manage to expand those connections.”