Girls' education is crossed by compulsive heterosexuality that patriarchal violence imposes capturing girls' desires. Girls are taught to satisfy others' desires - e.g., the State, the family, the school-. Heterosexuality is a political regimen - and not merely a sexual orientation- linked to every modern-colonial system because it serves to segregate (Curiel, 2013; Lugones, 2008). Segregation is a political strategy that guarantees every modern-colonial system's survival, dehumanizing and despoiling some bodies and subjectivities over others.

In Latin America, compulsory heterosexuality (Rich, 1996) has been translated as mandatory - "heterosexualidad obligatoria" -. However, this emphasis is not enough to point out that a person who performs heterosexuality has learned to wish it beforehand, through complex desires' introjection assemblages. Heterosexuality is a desire(cide) regime, which is better understood as a naturalized compulsion, in the sense of what Smaldone (2013) and Cano (2015, 2019) mean. Compulsive heterosexuality remarks that we can not stop desiring to perform heterosexuality compulsively because it has been set as one way to gain success, privileges, and recognition as valid humans. 

On the grounds of the new materialist approach, desires are defined as minimal expressions of difference that carry a creative and updateable agential capacity (Coole & Frost, 2010; Deleuze & Guattari, 2002; Dolphijn & van der Tuin, 2012). Desires take the shape of "small and big surprises, fissures, and ruptures" (Kaiser, 2012, p. 1048) and are produced by assemblages that involve materialities of different natures, humans and not - e.g., our bodies and life stories' reminiscences could be-. Once desires arise, they enter "into the process of selecting how to affect and be affected" (Kaiser, 2012, p. 1048). Even though they do not emerge as a condition of control nor as a promise of liberation, they do engender displacements that, if solved affirmatively, can contribute to free us from control - e.g., the heterosexual regime-. 

In this sense, affirmative educational settings would be those where desires - which do not necessarily are accompanied by objectives or plans - are recognized and taken into account to be cared for. This type of strategy can be named erotic pedagogy because it centers on desires since life drives. At least, in such a process of eroticizing with learning, we can find a chance to well-being.

An erotic pedagogy is not a laissez-faire one. On the contrary, the erotic vindicates any desire to be involved in on-demand and mindful dialogues oriented toward a happiness ethic. Nevertheless, educational settings do not usually encourage the heterogeneous expressions of diversity that desires bring. Focusing on desires does not guarantee clear and homogeneous strategies leading modern-humanist education to succeed in its justice goal of reducing segregation. Challenging any possibility of homogeneity, desires -and their objects- are a unit-machine that engenders the nomadic subject, showing that if there is such a thing as a fixed person is only under repression (Braidotti, 2009; Spivak, 1988).

By the visual collective biography method, this article aims to describe how girls are made invisible -and damaged indeed- by an education that flows on the back of girls' desires significantly. Modern-humanist education builds bodies and subjectivities to be economically productive and menial to the State -neoliberal or not-. Then, we have a double purpose: to re-signify our damages and contribute to pedagogical possibilities, especially for accompanying girls' desires and well-being in educational settings.

Methodologically, we will map the biographical assemblages that captured our desires leading us to a heterosexual way of living. Collectively, going on a journey back to our girlhoods and using language to discuss some effects on girls of a pretended communist education in one case, and neoliberal in the other case. As an entry point, we interview ourselves using our childhood photos to elicit autobiographical content. Secondly, in the here-now, we name and draw visual narrative assemblages that include historized fictional materialities - as could not be otherwise when we go back over our girlhood memories-.

We expect that our visual biographical mapping of assemblages - through we were produced as heterosexual girls in childhood- configure a "looking out the window" hologram to discuss at least three topics strongly linked to the educational field worldwide. A) We propose a theoretical-methodological hybridization that could be innovative in the arena of Girlhood Studies. In the field of Critical Childhood Studies, central debates have been centered in the "very categorical focus" on childhood (Spyrou, 2017, 2019), "on popular culture and on contemporary issues to disregard the past," ignoring the history and the past of girls in particular (Mitchell & Reid-Walsh, 2008, p. 22). Catherine Driscoll (2008) advocated a transdisciplinary field that can address both: the "historicization of girl culture" and the knowledge of "the wider complex folds of girls' lives today" (p. 28). Girlhood Studies' field focuses on girls as particular subjectivities and pays attention to genderization/sexualization processes in childhood. B) The fact that a comprehensive approach to sexual education is still a challenge in many countries. For example, in Europe, "students' sexual education remains a geographical lottery" (Fontana, 2018). Legacy, rights, and education on the matter of gender and sexuality differ across and inside European countries. European Union Parliament has stressed the need for a holistic and positive sex education approach (Committee on Women's Rights and Equal Opportunities, 2002; European Expert Group on Sexuality Education, 2016). C) Ethically, to reinforce the value of Flores' idea that "the personal is political, therefore, is pedagogical" (2019, p.47). This slogan claims to break the controversial public-private dichotomy in education and social sciences in general. Traditionally, topics considered private are neglected in the name of ethics. But what ethics are we following? If desires are - and always be- personal, so how can be desires placed in educational agendas?

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