In this study with strong autoethnographic dimensions (ADAMS; JONES; ELLIS, 2015), I investigate the ethical-political-religious-plural way of life of Candomblés (NASCIMENTO, 2016), taking into account the stories elaborated by me and by my Ialorixá (Mãe Simone de Jagun), both black individuals, in dialogue about our experiences inside and outside Ilê Asè Jagùn Orùn Ayê, our temple located in the neighborhood of Cosmos (West Zone of Rio de Janeiro). Through a qualitative-interpretative examination of reflective conversations (MILLER, 2013) about how to balance the various areas of life, about being happy in our religious choices, about family matters, about Candomblé as life learning, among other topics, I seek to: investigate the evaluative linguistic marks (THOMPSON; ALBA-JUEZ, 2014) in our interactions; recognize the emotions (REZENDE; COELHO, 2010) and the beliefs (BARCELOS, 2013) that emerge during this narrative-evaluative process and identify to which macrodiscourses, linked to the Cosmoperceptions of Candomblés (or not), they are affiliated (or not); understand how these macrodiscourses operate in the plural and heterogeneous construction of the experience in Candomblés. Aligned with the principles of Critical Applied Linguistics (TANZI NETO, 2021) and of Terreiro Pedagogy (OLIVEIRA; ALMIRANTE, 2017), I conduct the analysis based on the performative view of language and of narrative (MELO; MOITA LOPES, 2014; MELO; ROCHA, 2015), through three observational layers presented in an overlapping manner (TEIXEIRA; BIAR, 2019). In the first one, I look at the structure of the narratives and at their main rhetorical movements; in the second, I focus on the moment in which narration takes place, the interactional order, the situated dimension in which the narratives were coproduced by us; in the third, I operate at a more macrolinguistic level, mapping the discourses and the social norms that take part in the communicational context under scrutiny (BIAR; ORTON; BASTOS, 2021). During this research journey in which I also seek to break (my) silences, rediscover (my) lost voices and denaturalize, through (my) living and powerful memories, the effects of social injustices on our black bodies intersected by issues of race, gender, sexuality, social class (MELO, 2021), I could identify, in our interactions, constructions of a supportive and respectful relationship with each other s voices, emotions, beliefs and life stories. Among several affective productions of unbalance in life, guilt in the exercise of motherhood, family rejection and happiness in afro-religious practices, we denounced racist discourses that mobilize existential deviations of our experiences in Candomblés and, at the same time, we aligned ourselves with discourses that privilege a trajectory where diversity and different perspectives brought by individuals are outstanding factors.