This work is a counter-colonialist experimentation that proposes the “pesqurevivência exuzilhística” [Eshusilhistic Livature-research] – what is academically referred to as a theoretical-methodological operator of analysis, I call it a way of body, act, and word, another way of creating and relating to knowledge, particularly literature. This mode confuses-and-merges research, experience, and writing, the corpus and the bodies. We have chosen the works Zumbi, o despertar da liberdade (1999) and Na cor da pele (2005), both written by the black author Júlio Emílio Braz, as a dialogue for this experimentation. However, I would like to make it “dark” that this proposal is a significant encounter between literary text, experiences, and other forms of elaborating and relating to knowledge. The objective of this experiment is questioning the settled structure of scientific work that does not encompass propositions that stem from other epistemologies. Therefore, the very writing of this dissertation is a metalinguistic form of putting “pesqurevivência exuzilhística” into practice as a way of writing and conducting research; highlighting black women as intellectuals and producers of critical and theoretical knowledge; recognizing black children's and youth literature as a valid object of scientific investigation; making visible black boys with above-average intelligence traits; and of promoting the literary production of the author Júlio Emílio Braz. In this way, based on “exuzilhística”. I propose Afro-Brazilian values as a form of reading and a confluence of understanding literary works. To achieve this objective, we draw upon the foundational ideas of counter-colonialism by master Antônio Bispo (Nêgo Bispo) (2015; 2023), the concept of “escrevivência” [livature] by Conceição Evaristo (2015; 2017; 2022; 2005), the notion of “exuzilhar” by Cidinha da Silva (2018; 2022), the notion of pretuguês by Lélia Gonzalez (2020), and the Afro-Brazilian civilizing values presented by Azoílda Loretto da Trindade (2010). For the understanding of children's and youth literature, as well as Afro-Brazilian literature, we draw from the contributions of Frantz Fanon (2005; 2008), Bell Hooks (1995, 2013, 2017, 2021, 2022), Stuart Hall (2013; 2016), Cuti (2010), excerpts from interviews, accounts of experiences, song lyrics, passages from poems, prose excerpts, family photographs. I have invited other black individuals who have crossed paths with my experience and had their experiences intersected by me during the construction of this work to add their voices to mine and contribute to the references of this experimentation. The observed results, in the reading of the works of Júlio Emílio Braz, in this experimentation, point to Ancestry and Axé/Vital Energy as mobilizing "gingas" (energetic movements) related to research, teaching, extension, and life itself, meeting and engaging in a movement at the crossroads, making it impractical to disassociate them. This highlights that it is impossible to propose other forms of knowledge production without addressing the structures and references related to "scientific work," the ideas of "concept," "theory," "methodology," "literary literacy," and unique modes of thinking and production that are institutionally established as valid and academically legitimized knowledge.  Therefore, Exu as an epistemology of this “exuzilhistic” proposal makes possible encounters and disagreements, in the sense of destabilizing the academicist white-centric order, unleashing chaos by incorporating other ways of conducting research, legitimizing knowledge, and empower subjects.