The present dissertation proposes to understand the closet experience among young gay men from Serra-Talhada from the interior context of Sertão do Pajeú, in the sense of investigating the closet configurations in this territory, analyzing how the exercise of political participation helps in the process of coming out of the closet. and describe the sociability strategies used by such people to produce life, survive, resist oppression. For this, we place ourselves in the critical perspective of social psychology, intersectional feminist epistemology and racialized queer theory, as a theoretical-epistemological-methodological research resource. And, from the practice of bell hooks' dialogue, from the incorporation of elements of what Paulo Freire addresses on the perspective of dialogicity, we arrive at a dialogue that links; that emerges through what is said and is woven in relation, in the sharing of questions formulated by both participants, in listening to the answers, comments, ideas and experiences of both who are there to produce the research data, with a central focus in what we propose to answer as a problem of scientific investigation – that is, what is the experience of the closet among young gay men from Serra-Talhada in the interior context of Sertão do Pajeú? Thus, we entered the field to dialogue virtually and individually through the Google Meet platform, with 05 young gay men from Serra Talhada, soon after digital signature of the TCLE; therefore, we transcribed each of the recorded conversations and their interpretation was carried out through intersectional analysis, from three paths that reflect the objectives of this study, namely: a) the configurations of the closet in the backlands of Pajeú; b) the sociability strategies experienced by young gay men from Serra-Talhada and c) the exercise of political participation as an aid to the process of coming out of the closet. Therefore, this investigation led us to conclude that: i) in the backlands of Pajeú, the closet is seen as an epistemological device, with different meanings for each of the young people; as this is linked to their life trajectory, to the context in which they live and to the intersectional cuts of race, gender, class, among others that cross them; leading them to subjectivate conceptualizations about the closet that range from the idea of it as a place of safety, comfort and survival, to a definition that takes it as an environment of denial of their own sexuality. ii) That the sociability strategies used by them start from their own tactics and subjection, to the point of creating trenches and ways of survival, resistance and protection of life, in the face of omission and psychosocial discrimination. iii) and, that the exercise of political participation through LGBTQIA+ social movements in the backlands of Pajeú help young gay men to come out of the closet as they enable LGBTQIA+ people in care, reception and training processes on gender and sexualities, etc. ; and, the construction of spaces to talk and listen about oneself and the experiences of others, thus producing networks of friendships and relationships of belonging, capable of tensioning and breaking with oppressive mechanisms of invisibility and silencing of their dissident existences.