TrajetÃrias de espiritualidade de mulheres rezadeiras: o que a vida lhes ensinou?

The object of this proposed study is to explain the ways how three prayer women constitute their spirituality itinerary. Since then I try to reach the following objectives: To identify in life narratives the formation processes and its interlacement with the formation experience; To understand by the ways the spirituality is constituted what is the fundament of the substratum of becoming the self as a form to appropriate the experiences that gave support to the comprehension of â walking by themselvesâ ; To point out what were the elements that may be considered as the identifiers of the way that spirituality took form during the human existence. As a researcher I bring as a reflection some concerns, among them, that one to articulate various formation processes of the subject, believing thatÂs possible, by them to understand what life has taught to these women. I have used two methods: the autobiography through life narratives and the reflexive interview as instruments that guided the analysis and the spirituality construction. During this continuous process of self formation and of knowledge of its own existence that spiritual experiences emerged. There were four official meetings with each prayer woman and another three happened spontaneously. There were no closed questions but data was obtained by free talking of the women object of this research. This means that questions were not exactly the same but they suffered some variances although the focus was the same subject. I started by visiting the Health School of Sobral, then I visited some surrounding areas of the city and two districts until I met some women that were willing to cooperate with the research. Everything happened very simply. I visited them at home and the interviews were recorded. The chapters were organized explaining howthe subjects of the study were chosen, problems were defined, the research approach was established and how the research was conducted. I consider some concepts as very important to understand the interlacement among the development experiences, its context its contend, their identity, their ancestors, their spirituality and the specific time in the narratives. I had also as objective to find out what was in these experiences that became significant learning to them and tried to identify the aspects that were mobilized in the situations were this experience happened. I tried also to understand what life has taught to these women that articulated the various elements of this identity to do spiritual cure by the dynamics of the formation narrative. I tried to link these processes with knowledge and learning within this scenario of adult formation. Spirituality is an unmatched process that runs during all the existence, takes form and expression with the discovery that they have the gift to cure by praying that leads them to understand that they may become female faith healer or quack.O objeto de estudo proposto nesta pesquisa orientou-se no sentido de explicitar e compreender os modos de constituiÃÃo do itinerÃrio de espiritualidade de trÃs mulheres rezadeiras, residentes no municÃpio de Sobral/CE. Os objetivos foram: reconhecer os pontos de contato entre o itinerÃrio de espiritualidade das mulheres rezadeiras com as experiÃncias da prÃpria pesquisadora; apontar os elementos constitutivos da prÃtica curandeira, refletindo sobre os modos de produÃÃo de identidades; identificar nas narrativas de vida os processos de formaÃÃo e seus entrelaÃamentos com a experiÃncia formadora; compreender o que fundamenta a espiritualidade enquanto substrato do âtornar-se si-mesmoâ; elencar os elementos identificadores do percurso de espiritualidade configurados ao longo da existÃncia das rezadeiras. Trago para a reflexÃo algumas preocupaÃÃes, entre elas, a de articular os diversos processos de formaÃÃo do sujeito, acreditando ser possÃvel por eles dar conta daquilo que a vida ensinou a essas mulheres. Numa abordagem qualitativa a pesquisa se configurou como uma pesquisa (auto)biogrÃfica, realizada pela conjugaÃÃo da observaÃÃo participante com entrevistas para registro das narrativas de vida. As mesmas foram elaboradas, no primeiro momento, numa entrevista aberta e, no segundo momento, segui a dinÃmica da entrevista reflexiva (SZYMANSKI, 2004). Foram realizados quatro encontros com cada rezadeira, alÃm de momentos de contatos espontÃneos nas suas comunidades. Os sujeitos da pesquisa foram indicadas por outras quinze rezadeira da regiÃo que reconheciam naquela trÃs maior experiÃncia e respeitabilidade junto à populaÃÃo. Tomo alguns conceitos como importantes para a compreensÃo do entrelaÃamento entre a experiÃncia formadora, seus contextos, conteÃdos, identidade, ancestralidade e espiritualidade, objetivando tambÃm perceber o que fez essas aprendizagens experienciais serem referÃncia para o entendimento sobre espiritualidade. Busquei identificar os aspectos que foram mobilizados nas situaÃÃes, onde a experiÃncia aconteceu, na busca de compreender o que a vida ensinou a essas mulheres, articulando assim os elementos de uma identidade espiritual curandeira, via dinÃmica da narrativa de formaÃÃo. Os principais autores a darem suporte teÃrico para as anÃlise fora: Josso (2004, 2010), Szymanski (2004), Vygotsky (2009), Jung, (1965, 1991, 1996, 2006), Tedlock (2008), Zimermam (2009), GÃis (2008), BÃblia de JerusalÃm (1973). Eliade, (1992). Como resultado identifiquei que a espiritualidade à um processo nÃo igual, percorre toda existÃncia, toma forma e expressa-se na descoberta e compreensÃo do tornar-se mulher rezadeira. Os discursos marcados pela dinÃmica da resistÃncia, da rejeiÃÃo aos credos vividos por outras rezadeiras, a intolerÃncia a outras crenÃas, devem abrir-se ao diÃlogo inter-religioso, mas isso sà ocorrerà de forma efetiva, quando houver por parte dos cristÃos a abertura para este diÃlogo