Description: There is an overwhelming discursive enormity associated to Knowledge. The concept of knowledge has assumed an important place in the present political discussions. Without being an innocent word, it is related to truth structures and systems, which define ways of knowing and of producing ideas. It has been established an agreement about the idea that knowledge is a highly valuable good to administrate and, therefore, an essential good for the human development. But when is knowledge able to become transforming? Based on an ethnographic study, within the scope of a PhD Thesis in Sciences of Education, carried out in a Youth House in the North of Portugal, we would like to discuss the way ethnography may be established as a methodology that qualifies profane and local knowledge, being these able to assume the status of transforming knowledge. For us, a transforming knowledge is an unfinished knowledge, which implies renunciations and which displace us from familiar places. We believe that ethnography may constitute a methodology and an attitude that seeks to defy stabilities and to include subjects in territories where they do not show up as thinking beings, but rather as thinkable beings. In this study, the goal is to bring out exuberant narratives produced by young people who live in exclusion trajectories. Therefore, through ethnography, we aim at creating other greatnesses, other enormities, through/with youth discourses, which may be challenges to the stabilised knowledge. Most youngsters who attend the Youth House, aged between 14 to 23, are young people in the process of abandoning school or who have already abandoned school long before the end of compulsory school years. The life of these young people is placed in which seems to be a periphery of complicities (of the State, of Society, of School, of Work), in which there is the maintenance of life states characterised by a permanent and combined exclusions. These young people try to manufacture counter-proposals of self figurations, so that they may provoke in this institution other recognitions besides the social or school categorisations, created in order to better define and control (Desrosières, 2000). These exuberant self exhibitions seem to constitute an inclusion effort within the cognitive space of the Youth House, which these youngsters attend everyday. Admitting that the project is a secant to life and is committed to it, these young people seem to exist instead in a trajectory, which is happening in unknown way, composed by a fragmented sense of days and time. But these youngsters do not exist in a unique trajectory, but rather in parallel trajectories, that may exist simultaneously and without apparent opposition. It is, therefore, in a circumstance out of the "normality" that we may recognise the sense that these young people attribute to their life. These knowledges, which are intentions of producing alternative recognitions, may, in fact, become transforming if assumed from an educational point of view, as subjective fields of significance, and if they stimulate a new educational paradigm against the exclusion banality. It's here that ethnography could be emancipator and may produce transforming knowledge, by being "policy/politically meaningful by presenting a picture of social life that is juxtaposed to common stereotypes" (Katz, 2004: 281). Methodology: Ethnography (two years of participant-observation and field-notes) Conclusions: These young people seem available for everything, for all proposals. It seems that their life is built in a latent and floating world. Thus, the exuberant ways of self-presentation, alternative to what it is proposed by the school knowledge, seems baroque ways of filling in empty spaces, but in an empty way. These are young boys and girls who seek to expand their presence while, at the same time, they shrink, trying to escape from the adult, the Youth House or the school eye. Young people who do not find in School, for instance, spaces of recognition and expression, but rather spaces of discrimination, may use these alternative institutions as a place which allows them to regain the domain over certain circumstances that relate to them, and to cultivate a movement towards self expression in a world which many times seems to offer them a very diminished space (Halpern; Barker; Mollard, 2000: 475).