Education of “tacit
knowledge” and “body wisdom” in
clinical social work support skill training.
Arisa Yagi
Journal of Social Policy and
Social Work, No.
10(2006), Social
Work Research Institute of Japan College of Social Work: pp.69-88
In this paper a current
Japanese situation of goal setting and method utilizing in guiding
"Clinical Social Work Support Skill Training Program（社会福祉援助技術演習）" is
surveyed in examining recently published textbooks and research papers, to find
whether the request for attainment of an indication of how an initial level of
proficiency with regard to self-reflective use of social work values, knowledge
and by social work students can be actually realized. From the standpoint that
body itself includes kinds of techniques and method to digest and produce
nonverbal relation independent from the level of consciousness, concepts of “tacit
knowledge” and “body wisdom” in pedagogy scene are introduced and compared with
training methods in social work area to discuss and assume about uniting the
specialty of social work and body experience/process oriented program as a
basic and inevitable core element.
Key words: Clinical Social Work Support
Skill Training Program(社会福祉援助技術演習), body experience/process oriented program,
communication skill
What
exactly constitutes the specialty of the Social Worker? Educational and training text books in the
field set out as a first premise the establishing of mutual trust (rapport)
between social worker and client, user, consumer, or patient. (Hereafter, I use
the word “client”, since that term represents the person who needs help,
including a potential case). The
establishing of such rapport influences the decision process of the
client. People in the field of
Social Work therefore need to know how non-verbal communication functions, and
to have advanced communications skills, since social work inevitably depends on
communication, both verbal and non-verbal.
Communication belongs to
conscious, pre-conscious and unconscious encoding/decoding processes. Each
person’s structure of en-/decoding system is developed by culture, family and
self, on the basis of experiences and body perception.
Philosopher Yoshimichi Nakajima
considers that in Japan there has traditionally been a kind of climate where
dialogue is crushed. He considers
that Japanese behaviour is based on the desire for
self-protection. Therefore, if a
dialogue demands acceptance and integration of different senses of value and
standards, it becomes hard to take part in a real dialogue. Such a background causes us to perceive
others’ experience only within our own experience (ego-centered) (1977:166-198).
With such a fundamental
tendency, it seems important and useful to find a method to realize
dialogue. We need to think about
the meaning by examining and comparing our own "experience". In order
to feel a sense of the individual, it is important to understand experiences in
relationship not as ideas but as a kind of substance between oneself and
others. Here arises the need of communication in various ways. This idea brings us to a consideration
of the importance of communication skills, and self-awareness and relationship
building through the use of such skills in the area of social work problem
solving, and prior to that, in the process of basic training.
In the actual training
curriculum and the course program, how are such contents (awareness and basic
communication skills) handled? To
what educational effect do they give birth? If this area is insufficient, it is important to understand
why, and to create a plan for improvement. In this report I focus on the
subject "Clinical Social Work Support Skill Training Program（社会福祉援助技術演)
which includes the social worker’s (or
engaging person's) attainments and skill, and search for a different
educational philosophy related to non-verbal experience and actual teaching. In
addition, the importance of the repetition of "experience of the body as me, myself" and the
basis of the skill necessary to support this attitude as a social worker is
demonstrated.
1. Goals and Methods in
Social Work Training
１－１ World standard of social
work education and training
In their chapter "World
standard of social work education and training",
Vishanthie Sewpaul & David
Jones (2004 in “Social Education") confirm the international definition of
social work adopted in July 2001[1] as the basic assumption of worker
training. They don’t deny the vagueness
and necessity of discussion of this
interpretation, but consider that it has to be “constantly
negotiated and re-negotiated,
rather than resolved, to realize its success and remaining challenges. It is, perhaps, these very tensions
that lead to the richness of the local–global dialectic, and provide legitimacy
for the development of global standards.”
In this vein, we understand
that social work aims at intervention for development, and for protection,
prevention, and perhaps treatment (therapy).
The two writers enumerate the
requirements for worker training. Among eleven conditions concerned with the
content of subjects, objectives and outcomes, shown in the following sections,
they point out the necessity of understanding as actual feeling related to the
influence that oneself and others'
feelings and interactions bring about, and of the acquisition of the
techniques to use such awareness as a live-filter or tool. They also mention the necessity for
specifying how to acquire these skills.
2.3 Identification of the program’s instructional methods and
how these cohere with achieving
both the cognitive and affective
development of social work students.
2.4 An indication of how the program reflects the core
knowledge, processes, values and
skills of the social work profession, as applied in context to specific realities.
2.5 An indication of how an initial level of proficiency with
regard to self-reflective use of
social work values, knowledge and skills is to be attained by social work students.
2.7 As social work does not
operate in a vacuum, the program should reflect consideration of the impact of
interacting cultural, economic, communication, social, political and
psychological global features.
１−２ "Clinical social
work support skill” and the subject "Clinical Social Work Support Skill Training Program" in Japan
In the Ministry of Health and
Welfare notification(1999)[2], it is specified that "Clinical Social Work Support Skill Training
Program（社会福祉援助技術演習)" is to be
studied as follows:
＜Goal Stting＞:
" Skills and techniques
specific to social work support are to be trained in the form of practice and guidance (‘role
play’ etc.) that assumes a
concrete case and a help ……”
＜Contents＞:
" In making systematic use
of concrete and actual cases, the participants should understand social work
support skill and their process……..
","Taking part in the practice
and guidance (role playing etc.) that assumes a clinical scene to acquire the social
work support skills including basic communications ………..".
Ohashi in " A Research on
Social Work Education Method and its Material
Development " focuses on
generic social work in the United States, and emphasizes that the pillar of
specific abilities is that which consists on the base of General[3]. This idea
is reflected in the current
curriculum of the Japan College of Social Work, and such a social worker
qualification is assumed to be
indispensable in individual areas like the mental health field, child-nurturing
support, child social work, and nursing
welfare (1999:7-18).
Moreover, as he recommended, "Clinical Social Work Support Skill
Training Program” should provide the chance to learn the help process and the
appropriate skills and techniques" of social work (2005:5). He proposes two natures or abilities as
a key and a starting point from
which to learn social work support skills; the first is "Imagination“ , which he attempts to
combine with understanding and utilizing of a combination of skills in the
process of micro counseling which
is interview techniques such as reflecting and/or focusing of feelings introduced by A.E.Ivy, and
eco-maps. The other is "Creativity", which leads to a total grasp of
the problem and an understanding of the sense of values from the standpoint of the client as based on the
principles of self-decision and attitude without judgement(ibid.,6). The key to
micro counseling is an understanding of the hierarchy of such skills and techniques. This technique pyramid
has an "attending technique" based on "attention behaviour" (rooted in the culture,
the body and the feelings expression) at the base or to under the surface. Techniques such as "focus", "influence
" and "confrontation" are taking place on that principle. The
under layer is the necessary condition of the layers above.
A single interview encompasses
the processes of introduction (rapport formation), mutual search of subject,
treatment of feelings, mutual search for target, means and decision on choices,
mutual check of passage and conclusion. It encompasses the skills of asking,
urging, techniques of sympathy, clarification, understanding, summary, and
receptivity. Also, both in the progress of short term and long series help
processes, this passage should be traced from the beginning to the conclusion
(ibid., 14). Based on this concept, he drew a model of the development process
of practice, taking the development stage as a horizontal axis and five common
frame elements (aspect of practice form, content of practice,
practice itself, practice techniques, and practice tools) corresponding
to it as vertical axis(ibid., 14-34).
In each stage of
"1-Fixation of needs from one problem grasp",
"2-Assessments",
"3-Support target and goal setting", and "5-Execution
of support program" in
seven development processes ending in
"7-evaluations", he stresses "mastery of basic
interpersonal relationship and
communications technique", " basic attention technique (interview)", and "Skill of
observation and interview
(investigation and clinical)”
and "Study of clinical interview skill" as important view points of social work education. In this, naturally,
"Observation" is included to read something expressed in the body
independent of the state of consciousness.
In order to further
understanding of the stages and support skills involved in the development
processes of social work practice, Nakamura and Akiyama compiled a textbook (2004). They recognize as
components of social work technique (1) social receptivity, (2) theory, (3)
phases, (4)techniques and skills, and (5) sense of values. They take, as one of
the core skills, the method and skill of obtaining information through "Receptivity/ Sensitivity"
and the other is the method and technique to handle such acquired information.
Therefore, although contributing
to problem solving in a special area is important, what is actually required by
the social worker qualification of Japan is to promote social workers who have
basic overall social work support skills and techniques. In this context, “techniques
and skills“ consist of the ability to build relationships based on human
understanding, to record the process, to evaluate the process, to plan
development, and to carry out necessary action. In this process, part of the
basis of communication skills and attention is the understanding of non-verbal
communication.
１−３ Ideas and frameworks of
clinical social work support skill training programs as set out in textbooks and teaching materials
JASCSW analyzed the contents of
18 issues (1988 to February, 2003) published with the name of the textbook or
the workbook of social work
support skill and techniques training. They extracted six categories in the
content of "necessary to be learnt", in A to F as follows(2003:92).
A: Theory of social work
support skill and techniques: categories, meaning, and method of clinical
social work skills, role play, sensibility training, encounter, case study, and
presentation.
B: Components of Support Skills
Target: values, ethics,
empowerment,
daily life problem, social resources,
measures, practice model, and
social worker's roles.
C: Understanding Human
Relationship and its skills: Self-understanding,
understanding of others, aptitude, life history, interpersonal relationship, communication skills, and
attention technique.
D: Process and concrete Skills
of Support: Support process,
individual social work technique, intake, and assessment, planning
technique, interview technique,
mapping technique, recording technique, evaluation technique, and group social work technique.
E: Frame Work of Indirect
Support and its Skills: Case
management, social support
network, and regional social work, social welfare investigation, social welfare facilities management, method
of social activity, and caring/social work planning.
F: Related area: Recreation, counseling, /psychological
test, case conference, and team
work, office training, supervision, caring work, and practice.
In this array of themes, the
majority of authors think that “A:
Theory of social work support skill and techniques” and “ Understanding
Human Relationship and its skills” are the starting points of the program
(ibid., 138). In the description, “D:
Process and concrete Skills of Support”, especially ” individual social work
technique” is the largest theme(ibid.). The author of this report criticizes
that this tendency is biased by the fact that the Ministry of Health, Labour
and Welfare notification limits the content of the training program for
"Clinical Social work support skill and Techniques" to "Consultation
help business".
Taking several important
textbooks issued since the above-mentioned investigation, (six books issued in
January, 2005 to April, 2003[5]), I examined how the above-mentioned category
is treated. When two or more categories were taken up in one chapter, these
were all counted. In a total of 33 chapters, the number of chapters that took
up these categories were as follows: Theory(7 items), B: Components of
Support Skills(5 items), C:
Understanding Human Relationship and its skills(10 items), D: Process and concrete Skills of
Support(13 items), E: Frame Work of Indirect Support and its Skills(4 items), F: Referential Areas(2
items).
In this period, probably after
the revision of the syllabus by the Ministry of Health, Labour and Welfare
notification in 1999, there may have been more concern with “communication and
human understanding through communication” and “detailed process and techniques
in which the human understanding and the relation building are strongly
required” from the discussion on “theory and components”. The fact that all of
the authors of these texts are engaged in the business of qualification as
current trainers, seems convincing proof that this result directly reflects the
real demands on the training scene.
１−４ Understanding the
training scene
JASCSW carried out an
investigation using a questionnaire on the organization of clinical social work
skill trainings in qualification facilities(2003)[4]. The answer rate is 103/207(general training facilities for
social worker 15, universities 67, graduate school 1, junior colleges 12,
and special schools 8). The answer
rates from 40 to 50% excluding the graduate school(1/1). The distribution of
the facility type mostly projects the current situation of facilities.
The school year in which the
skill training program of clinical social work support takes place is mainly
the second or third year at universities. However, there is wide range of
requirements which corresponds to the skill training program in up to four
subjects. JASCSW introduced a
"Hearing investigation concerning the Clinical Social Work Support Skill Training Program (at the end
of 2002)" intended for 33
qualification facilities, which was carried out in order to examine improvement/teaching
material development of the education method in the training schools (ibid.,
32-37). Concerning the aim and contents of this subject (eight schools: had no
clear answer, and one school: none of these types.);
Type A (18/25 facilities)
recognizes this subject as skill acquisition needed in following
internship/training program with actual participation in the field. Common
contents of this type are basic interpersonal skills including various aspects
of communications such as listening, interview technique, interpersonal
relationship, self-recognition/perception, self-understanding,
understanding of others, and case
examination.
Type B (6/25 facilities)
recognizes this subject as part of the training for social work. The main
content is basic skills of the casework and group work, etc. There are
facilities who include with this subject the theory of Empowerment-model and
the ecosystem etc. It seems more social work-oriented than the interpersonal
relationship skills.
On the whole,"Basic
content" such as a communication skills, self understanding, understanding
others, and case studies "were comparatively abundant". They see
problems not only in content differences between each training school, but also
in the fact that, even in the same facility, the content of this subject is not the same in different trainings. In
addition, among the results of the hearing investigation, "there are a lot
of trainers in charge who are not confident of their content choice (ibid.,
35-36).We have to pay attention to
this issue in the class leading method. There are also some who want to learn a concrete method of
how to teach and conduct role plays; in fact,“ most teachers choose the role
play method and case examination(ibid., 36)”.
Thus, we cannot ignore the fact
that in the training field, there exist uneasiness, uncertainty and/or anxiety
concerning the training contents and method. There is a further result of
investigation that shows this regrettable situation more clearly. Trainers in
charge had been asked about the priority of training for themselves from
nineteen alternatives such as research method, management method, and
presentation technique etc. The most important training content for trainers
were considered to be method of
assessment(22/154 trainers), SST(17/154), supervision(17/154),
communication technique(12/154),
effect measurement(12/154), interview
technique(11/154), planning method(11/154), and the 2nd greatest concern
were communication
technique(18/154), and interview
techniques(13/154)(ibid., 73-75).
“Most trainers in charge are
worrying because there seems to be no standard of training method to follow.
Therefore, the establishing of a minimum standard concerning the content of the
Clinical Social Work Support Skill Training Program is strongly requested
(ibid., 36).”
"The basic education
effect and teaching materials that we see as the most important and that should
be expected in Clinical Social Work Support Skill Training Program”, described
by JASCSW in reference to these
investigation results are;
(1) to enrich understanding of
oneself, in order to make use of oneself
as a tool for client support,
(2) to deepen the understanding
of others, who may include potential
clients,
(3) to understand the importance
of occupational ethics,
(4) to learn basic support
skills.
１−５ Understanding by
certified social workers
The Japanese Association of
Certified Social Workers claims that the system and concept that provide
"Basic training course", "Common training course", and
"Training course according to the specialized field", in such areas as "Life training
system", "Life training system
outline", and "Life training center (management and
recognition of the training
history)", should be established(1995). In its " investigation of
actual conditions and training consideration of certified social worker",
the following is quoted from one subject group’s choice:
"Communication and
coordination with related organization(61.9%)” and "Filling in of case record (56.8%),
"Meeting(53.3%)" "Consultation(49.9%)" and "Management clerical
work(41.6%)" as actual conditions of certified social workers, while they named what should be done as
certified social workers task, as: "Consultation"(76.5%),
"Communication and
coordination with related organization(76.5%)”, "Training and
seminar activities(51.7%)”, and
"Filling in of case record(48.7)". The result showed difference of
priority between "filling of case record" and "management clerical work" in
actual duties, and request for task undertaking and skill improvement which
gives more priority to consultation in 'work contents to be carried out as
certified social workers’ task':
In the "Investigation concerning practice
considerations of social welfare profession" by the Japanese Association
of Social Workers in 1990, as much as 13% of the subject group checked the
alternative: ” The meaning of the word of "Consultation help" is not
understood. The questionnaire; "What is necessary for the
profession?" in 1995 investigation resulted in "Knowledge and skills
in this field (91.6%)",
"Sense of values of ethics
and respect for human and dignity (83.9%)",
"Abilities in perception
and insight (51.9%)", and "Social science aspect (33%)". In
addition, to the question "Where were the expertise, the skill, and the
attitude acquired?", they gave
answers such as
"Actual fields of the welfare business (79.5%) ",
"University and other educational institutions (66.1%)", and
"Special training and courses
(54.5%)".
In these investigations and results
also, it was found that the knowledge, skill and the attitude of the clinical
social work are not distinguished clearly. This suggests that the skills of
clinical social work have not been recognized as/ in a clear structure even
among the functioning group at the initial stage of the training system construction.
2. Skills and the
body-experiences required in Clinical Social Work
２−１ Clinical Social Work
Skill Training Programs based on body
experience and body itself
As we have seen, the placement
of subject, content of training/education, teaching materials, and the basic
education/training method demands understanding of communications (including
nonverbal) skills and techniques and
understanding of Self and others based on these communication
skills. But the important point in
the field of qualification and practice is how these basics are acquired. The nature of the trainings for
utilizing such communication-based human understanding as an attitude or skill,
are not really questioned or discussed. I think this may be because of the
failure to distinguish experienced wisdom that forms such skills and methods
from verbal knowledge, and because there is some feeling of mistrust in the
training method in which they tried to “teach” experiences through providing
knowledge in words. It is also possible to notice something which is not
transmittable as verbal knowledge, but this has not yet been specified. There is thus a need to point out and
discuss exactly what constitute the most basic, nonverbal skills, in most case
bodily skills, and how they are to be developed in individuals.
（１）Micro-counseling
Micro counseling is popular,
and much discussed in published textbooks in recent years. “In one word, micro-counseling is a
meta-model for counseling learning. This was thought out bringing various
theories and methods of special counseling, psychotherapy, and daily
interpersonal relationship (communications) together. Therefore, people in
different theoretical standpoints can also use this system. Moreover, it is
assumed that such counhseling is useful for the improvement of relationships
and the promotion of communications in the field of interpersonal
relationships. By using the method of so-called "Social learning", it
became easy and accurate to study it [6].”
In this intentional
Interviewing and Counseling that pays attention to the possibility of various “appropriate”
responses and to the way in which the variety of responses provides the
possibilities of help and support, micro-skills that include "attending technique" based on
"attending behaviour" (with
roots in the culture and body expression of emotions) are systematically learned and used in
clinical support.
（２）Social Skills Training
“SST is a special method that provides us with support for
learning appropriate ways of 'viewing' and 'behaving' concerning interpersonal situation based on the wishes and
desires of the person concerned (Maeda, 1999 :11).” It is one of the methods in
cognitive- behaviour- therapy, whose main structure is consistent with
individualization, systemization and structuralization. SST is usually done in
a small group in a particular situation in the daily life of the person concerned. Participants
throw in their subjective ideas, about how behaviour and other related elements
should/could be, in the group.
And these examples are
practiced in "role playing" to make it possible to choose from a
variety of reasonable ways in 'this' situation. In interactions among the
participants, not only the person concerned can learn and practice, but also
other participants as subjects. Moreover we notice that the effect of this kind
of method in which we can experience, almost at the same time, subjective and
objective or rational and emotional side of our behaviour in switching between
acting as the person with problems and watching as the person who is
present. (We have to remember that
each stand point has two sides).
These important aspects of experience in SST will be discussed in the
next two parts.
（３）Role Play
The origin of the role play is ‘psychodrama’,
which developed as a sole method of psychotherapy, from where role play used in
Empowerment and Development Education appeared. It is likely to be used in the
meaning of "Virtual
experience". The Ministry of Health and Welfare (at that time) explained
it in the notification as a tool for the transmission of the special communication
skill. In the role play of psychodrama, the participants aim to achieve the
transformation of role behavior in cooperating, and in the process, develop from ‘role taking’, through ‘playing
the role spontaneously and individually’, to ‘creating a new role’. This must be experienced to
percept ‘Self Recognition’ and ‘emotional release’ and to develop ones own spontaneity.
Fukuyama, a leading trainer and a professor in this area takes ’role play’ in
social work education as “one of the teaching methods and also as one of the
techniques”, and continues, “it is a multifunctional tool, which can be applied
to wide variety of situations”(JASCSW, 2004:12-21). In other words, there is no automatic procedure package
which will lead us to a certain goal, but we have to use it in suitable way to
attain a specific goal. And she pointed out that the main concept of role play
is not to let the participants perform their ‘play’. It should be used in order
to let them subjectively experience clinical social work setting and process
based on relation-forming.
（４）Sharing and Feedback
What should be the aim of
the ‘Sharing and Feedback’ that
often follows after activities such as role play? In the textbooks mentioned in this paper, I couldn’t find
any distinction between ‘sharing’
and ‘feed back’. For example, so-called ‘discussion’ or merely ‘sharing’ often
takes place after ‘role play’, and it is described as a way of understanding
various stand points of view. But basically these two things are completely
different. In Japanese traditional
culture, we share our feelings and emotions frequently to make our bonds sure,
but it has been not usual to discuss emotional experiences in an objective and
systematic way. This means that we
have to do begin to do so, with intention. If we want to learn or draw out these activities
effectively, it is necessary to do each element separately in
stimuli-condition-reaction order, which we are not yet accustomed to
doing.
As mentioned above, in both
activities of ‘doing’ and of ‘watching’ as the two sides of behavioral ‘coin’,
we experience emotions. In this context, ‘to watch’ means ‘to accept as it is’
and ‘it includes other perceptional elements’. Also from the experience of
watching as observer, we can apprehend emotions of observer, and they are of
course material for sharing. But we have to distinguish it from the analysis of
the particular behavour and feedback.
A ‘feed back’ can be described
as an expression of effect that is caused by a certain behaviour, its setting
and the surrounding factors. And
in order to understand the relation of one condition to one or more results, we
identify, analyze and discuss these phenomena, so that we know how we are
functioning in this situation.
Through this process of searching and analysis, we can find/notice the
individual way and tendency to act, feel, think and react in a certain
situation, this state is so called self-perception and –recognition and it also is one of the
important requirements for clinical
social workers.
（５）Self-perception, –recognition
and Self-utilizing as a tool
Ozaki criticized the attitude
or understanding of ‘Self-recognition’ in social work and the mental health
area(1992). The purpose of ‘Self-recognition’ has been understood
as to recognize one’s own shortcomings and weakness as a support-providing
person and to correct them.” A
social worker is not a saint or a priest-in-training, but in Japan there is an
common image of a support-providing person as someone whose personality is
without lack. As there are so many ways of human support, it is not true to say
that there is only one standard or norm for a good social worker. Ozaki
introduces the concept of ‘Self-utilizing’,
so as to find a method of make use of oneself as a tool of support. In order to
develop ‘Self-utilizing’, it is necessary to know “the conditions, in which one’s own emotions could be
stimulated and changed.”
Also when one expresses his own
feeling as ‘an interesting experience’, it is not enough for clinical social
workers, who are supposed to be able to bring the traits of experience into
verbal and nonverbal expression in both objective and subjective ways. As we
know, an objective statement can be very influential with a background of
really personal experience. In addition, there should be some small steps that
make one skill or technique useful, and of course this should be able to be
observed and practiced. Only then
can we create a stock of such techniques, so that we may have a choice of
appropriate techniques in each context.
２－２ Education of body wisdom
as background of method and tacit knowledge
In the area of investigation of
nonverbal communications, the concept of "Tacit Dimensions" by
Polanyi(1980) has already become the focus of attention in this decade.
Something tacit is "to be
related independently" in the process that progresses though unconscious
or subliminal. The tacit knowledge that exists in the base of knowing is
contradictory to the attitude, which sometimes repels and disturbs a body relation
to the object, from which clarity is sought at the level which can be mad conscious
through the usual knowledge and/or understanding. We may explain it as our knowing by < body > and
knowing in < body > are made by "tacit knowledge sunk in the <
body >"(Ichikawa, 2001).
As Yujirou Nakamura (1979)assumes
in his discussion about common-sense, we feel a kind of sense of
understanding, understanding
of a certain relation between
images, that may be called intuition. It is thought in this sense that there is one such understanding at
a culturally regulated level and by biologically regulated level. Nakamura advanced discussion about
cultural regulation of this sense by demonstration the contrast between
"Europe" and "Japan" as follows. To be European means sight,
aural, and subject integration (boundary clearness and discretion specific).
And to be Japanese means integration of sense of touch, somatic sensation, and
predicate, in which the subject doesn’t appear first, but it emerges mostly when
the predicate is arranged in categories or is made related, and it also has the
tendency then after to trace the process of the clarification.
Today's concern for Oriental
(traditional Japanese)body theory, philosophy, and medical treatment might be the expressions of the stress
that comes from the demands of recent education and European methods of ego
regulation that it is necessary to always make subject to object. This is not
an insistence that only the Japanese has tacit knowledge. I want to say that to
be tacit is relative easy to become Japanese-like because the characteristic of
tacit knowledge is to integrate into the predicate. Saito, T.(2000, 2001) and
Yoro, T.(2004) introduce their attention to and revaluation of wisdom of the
traditional body sense and the body wisdom itself. It is for the same reason
that not limiting to the school education, these are introduced and welcomed in
the general society.
Only when intellectual
cooperation of students(to make an effort so that the they may understand the
meaning of what the teacher tries to show) can be expected, the matter that
cannot be described in words can be taught for the first time (Nakamura ibid)".
Still, there are someone who
think as follows. To become a disciple, to learn "pattern", and to
train is to forge the spirit and to request uniform making. The Japanese word ‘lesson(習い事)’
has also the meaning to follow and mimic(倣い事), in which the value of the
society is transmitted exceeding the technique and skill learning. Thus it only
becomes significant, when a student positively at tunes to the master's aspect
and master’s world scale will be shared, Attainments are said in Japanese “put
in the body (身につける)”, which demonstrates this. The ability to read the pattern
consequently leads to alternate
actions in the community, and becomes the method that guides a mere group to be
ethnic. It is thought that the process of becoming ethnic originates not only
in reading and writing a certain language but also imitation in which are
embedded advanced communication skills (Seki,2001).
Seki assumes, the most basic
factor and process that provides the ethnic and felt sense of being ethnic is
an act of imitating the value expressed in the standard. Imitation can not be achieved
only by reading and interpretation of the language, but is approved only after
a concrete act as substance is accompanied.
Ichikawa explains this aspect as
coming about through relation between intentional or unconscious, verbal or
non-verbal communications and relations
with others through body in non-consideration(rapport). “If the relation
as sub-communication <interaction>, which is not clearly intended, whose
transmission is not considered, (therefore which cannot be named as communication
in a peculiar meaning,) comes to the direction of consciousness, it can be
caught as a relaxation from a feeling
commuted somehow each other, or can be felt that they do likely not
match each other, as a certain kind of awkwardness and uncomfortable feeling. This
is not a direct object of semiology, but if such kind of interaction suggests a
relationship of real existence at the level where symbolic communications do
not indicate, communication theory cannot disregard it(Ichikawa, ibid., 75).”
Also in cognitive semantics
that approach semiotics in verbal way, even the truth is not to be objectively
described(Taniguchi, 2003:８). An
experience base is emphasized and a body base of the concept metaphor as that,through
the original first experience, through a stage established of co-activation of
the movement sense area and the subjective judgment area on the nerve system of
the brain, a certain simple metaphor will be a part of unconscious
acknowledgment（Ibid.,118）.
Again, as a clinical social worker
it is of course necessary to have abilities of analysis and of objectivity, but
in order to stand on the side of concerned person’s subjectivity, human
understanding based on such "tacit knowing sunk in < body wisdom >"
is indispensable. Then, how can we introduce the use of "tacit knowledge
sunk in < body >" into clinical social work support skill education?
３ Trial and effect of
clinical social work support skill training program which puts priority on
direct experience through one’s own body and subjectivity.
３ー１ Goals, Methods and
Techniques
"Body" can be kinds
of techniques (ex. massage, mirroring, etc…), methods (to feel or to let other
people feel something by using the body as a tool), contents (problems of one’s own
and others' bodies), and the purpose of activity itself (to obtain the
affirmative feeling of noticing one’s own body, to expand choices for alternative
behaviour).
In order to realize a specific
purpose, it is important to set goals at different levels, and these should be
settled with reference to theories, trainer(counselor, therapist), process and
context of training(counseling, therapies).
<Aim> should be an
achieving point, that we can reach with the use of techniques, and for which
the disciplines of particular methods would be utilized.
<Method> should be
located between the theory, the target led by theory , and concrete techniques which
help to achieve the goals gradually. Method itself doesn't necessarily mean a
concrete treatment method or training methods. It is a strategy as a higher
concept of how the problem may be treated. It is necessary to aim at a specific
target and to authorize the method by a theoretical concept.
<Techniques> are tools to
set the frame of treatment concretely within the range of the method. Moreover, they should be within the
standard of concrete protocols.
３ー２ Setting of trial
training program and characteristics of methods
I set the larger purpose of the
training program as “progress of communication skills and abilities in
accepting new or different values” which are examined as a common goal of
social worker education in the previous section. The lesser target, to
experience deepened communication, understand oneself, and understand others, was
then set up. The following is an introduction to the one-year training program
planned with various body experience contents, techniques and method that uses
the body itself as the main means of learning.
The basis of this method of
using body techniques lies in gestalt theory and integrative theory. The body
of oneself and others are put on the entire landscape including the situation,
and the technique for experiencing the elements always side by side with the
whole, is adopted there. It is designed for the participants to obtain insight
by distinguishing the experience from the sharing and feedback, and to notice
the existence of the boundary and their own way of being, and so get the chance
to transform their outlook on the world.
Each unit had a common flow as
described below;
1) After minimal instruction,
participants did the activities (60 to 90min.).
2) Then they shared the ‘results
in appearance’ of activities and feelings, which were felt during the
performance of the activities (45min).
3) At the end phase,
participants are required to make a reflection/introspection on the self who
experienced this, to compare with others’ and to get some view points to
understand human behaviour/feeling/experience (45min.).
The program was carried out by
the same group of 20 students, most of whom did their fieldwork weeks between
programs no.5 and no.6.
Program 1 : Introduce oneself,
introduce another person.
² Experience of first contacts
and first interviews
² Which part and kind of
information will be expressed and perceived?
Program 2 : Write, draw, call,
move and name one’s own name.
² Name as a visible design, as a
body activity, as a history.
² Try to understand the meaning
of ravels (connotations and denotations)
Program 3 : Make one’s own body
part (foot/hand) into a paper clay sculpture with closed eyes.
² Comparison between visual self
recognition and of other modalities, between the self as an object and as a
subject.
² Experience of symbolized body
parts.
Program 4 : Time and I :
Lecture and discussion about the function of ‘time’. Draw one’s reflection of
time.
² Understanding ‘time’ as a biological function that
coordinates us, as a duration that leads us from past through now to the
future, as a symbol.
² Try to integrate some new
information or other’s imagination to ones own.
² Try to share and compare a
nonverbally symbolized expression that can let allow to understand individual
and also common qualities of feeling time.
² Introduction of recollection
method.
Program 5 : Capping by drawing(絵しりとり),
card game with unknown(unstated) rules.
² Experience and understanding
of culture as a set of rules and shared assumptions.
Program 6 : Explain a picture
post card without showing.
² Recognize the tendency in
choosing information and words to express one’s own images.
² Recognize the difference of
perception and impression of the same phenomenon/stimuli.
² Learn the differences between ‘sharing’
and ‘feed back’.
² Learn how process record
works.
Program 7 Part A : Auction of
important properties.
Part B : Case analysis with an ‘IF-THEN’ story.
² Experience the difference of
values and standards.
² Experience the difference of
view points in a story that is relevant to ethical judgment.
Program 8 : Dialogue between
body sculptures.
² Role play only with body
expression.
² Sharing and feed back.
²
Program 9 : Movie「Experiment」(covers
a psychological experiment of role play in guards and prisoners which was
conducted by an American Univ.).
² Watch how extreme a role can
be ‘played’ independent from intention.
² Discussion by replacing it
with social work scenes.
Program 10 : Let a raw egg
stand! Role play from three stand
points (client, social worker and supervisor).
² As a client: experience self
determination in goal setting and bringing it out,
² As a social worker: experience
watching without judging, with a certain distance, with empathy, being
supportive and suggesting available resources.
² As a supervisor: record and
inform later how the process developed.
３ー２ Result of trial program
as evaluations and reflections: from feed back papers for Clinical Social Work
Support Skill Training Program II 2005
When
I look back at the way we came, the purpose of this training program was to get
in touch with oneself, and express it. There were methods that let us reach
people, let us notice differences in expressing, thinking and standards and
values, and accept them. I have an impression that the programs were always
directed to deliberate experiences in a certain communication method. Of course
it is important to learn various and many things and knowledge, but of these,
some are already familiar things, but which have been done always
unconsciously, and were able to be learnt deeply through this way of learning.
It
is indispensable that the clinical social worker first knows him/herself before
helping others.
"Self-recognition" means experienced acknowledgment of
tendency of thought by one’s character and by a certain phase. How can we
combine or relate our own subjective, emotional experience to the objective
evaluation and to others is the question being asked in this program, as well
as how superficially and rationally to observe others. In order to reach this goal, there
awaits a time-space framework in which we share a task at the same time from
the same stand point (for example as a paper clay artist, as a public of a
movie), in which we share a task at the same time from different sides of one
phenomenon (for example as a story teller and listener, as an egg setter and
his supporter, and so on) and also in which we observe occurrences and process.
The experiences to know how another feels oneself and what he
expresses(produces) through a certain behaviour makes available to me a method
to get information from others. And after all, I feel I’m beginning to
understand the essence of the saying, ”if you want to know others, you have to
begin with yourself”. I recognize
again that the activity and attitude itself to know someone is already an
important factor in communication, which
cannot
be accessed by filling in a questionnaire.
I
learned in this program especially to have interest in subtle things and in
others’ experiences. When I slowly focused on a mere subtle incident, which I
usually not seem to be interested in, I got some strange feelings and meaning
of felt senses, that I never found before. I learned that every thing can have
its own meaning and that all of these can become subjects of my concern. It
suggests the possibilities of opening communications and developing
relationships with others in a certain sincere, respectful and deliberate
manner. That I got to know this basic attitude in clinical social work was the
fruit of participating in this program.
I
believe, we are not really competent to conduct out real clinical social work,
even if we know the particular kinds of clinical social work supporting
techniques or if we can discuss methods as intellectual games. What I learned
in this training program was not methodology but to build the fundamentals of
supporting acts, that most of us believe is natural or automatic, or already
possessed without conscious confirmation. Ultimately, clinical social work
support skill works effectively only after we practice a variety of methods
based on the attitude by which we try to face someone and to experience and to understand
various phases as far as possible in order to understand that person and
oneself.
These reflections suggest that
this trial training program provided a support for developing individual
faculties of understanding oneself and others, developing attitude to different
standards and values, and preparing to become flexible in communication.
It is clear that promoting deeper
understanding of " actual cases" and " bridging social
resources", etc. in the next advanced stage, and building the bridge to
practice are necessary. And it is necessary that the experts in case studies
and social resources undertake guidance and training for the next advanced
stage. However, the fact should be noted and emphasized that it was sufficiently
possible for one who is a specialist of the utilizing of body and body
communication as a tool(author), to guide students to through the basic
training that enables advanced study of practice.
DiscussionーAiming at uniting
the specialty of social work and the body experience/process oriented programー
In the areas of body awareness,
body education and psychotherapeutic programs with body movement, there are
researchers who consider that the sense of supporting each other, of
understanding each other, and the sense of energy springing up, are important,
and effective (Shimizu, 2002). Kazuko Takahashi, a pioneer of physical
education utilizing body awareness, conducted research on the relation between
reflections and physical changes in university classes for body awareness. She
discovered that such changes as participants becoming centimeters taller, and
the raising of their self-evaluation, took place(1998). “We all have a wise
body, and still we like to subdivide this, and to teach the usage of it, as if
it should be a brand new finding”. It may be because we see our body as an inconvenient
object that doesn't follow our will, as a ‘functional servant’, or as a
minority.
On the other hand, the actual
noteworthy point seen in social work education textbooks and class reports is
only the "necessity of direction", to body postures, facial
expressions, characteristics of voice, and spatial positions of the body, in
spite of the fact that it is declared that practical communication techniques
and non-verbal skills are important.
There may be some cases in
which teacher might have good understanding of such kind of phases, trying to raise
consideration by using verbal expressions or enumerate the elements related to
nonverbal communications, and emphasized the direction, "It is important to
notice". Although role play is seen as the main method in social work education,
it remains unclear how role play is approved and what extent of experience is
demanded. Moreover, in some research, as mentioned above, the trainer himself
does not understand these factors. It can be seen from the result of the
questionnaire and the training bulletin notification, that there must be some
sense of distance regarding the
utilizing of the body and the body experiences on the trainer's side.
I have focused my discussion on
what and how to conduct clinical social work supporting skill training. This
paper denies neither language nor analytic method in verbally expressed
experiences, but is aimed at discussion of the necessity of "circulation
of body wisdom and verbal knowledge", and an understanding of how 'knowing'
develops dynamically in relation to surroundings.
The next relevant problem is
the issue of who is able and
competent in training for what and how. The ability of understanding basic communications, and to
integrate them into one’s own behaviour and use them intentionally as one
factor of the interview technique, are two different stories on a continuous
line.
It is certain that actively
engaged social workers and trainers have spent a long time to cultivate these abilities
in experiencing actual cases, especially an understanding of communication and relation
building which is the foundation of “cases” in their experience. Therefore, it
is more difficult to separate only the basic elements when becoming a trainer, and
to teach it as a skill and an element. Some university liberal arts seem to have lost shape in the
curriculum changing history of the university, but if we consider that the
understanding of oneself, of others, and of different cultures can be called indispensable
for the common ground of social worker specialties, we may say that we should
leave the fundamentals in this area to the person who can teach by separating
out the experience of communications and who can guide the role experience
method as a technique. Self-evaluation and self-efficacy concerning these
basics is important in being able to encourage the students' practice
experiences more significantly and consciously. The technique application to
someone and the compound with other techniques should be done in stages of more
advanced-order.
Keiji Matsuda（2006）expresses
the idea that ’university’ should be assumed to be able to, and have the
mission of, offering the experience of 'encounter' of wonder and surprise
supported by a high specialty to not only to the students but also the public
at large. If we assume the approach that presses for transformation through
significant experiences to be education, the expected encounter of such
education would be to try to bring to the students’ notice the 'wonder and
surprise' of new techniques, knowledge, ideas, attitudes, and values and to
help them acquire it. An experience
of meeting " new self " that newly acquires something like that is
also required. The ‘specialty of education’ will be asked, what kind of
encounter experiences are prepared for the student and what kind of techniques,
knowledge, ideas, attitudes, and values are to be acquired.
Only by experiencing directly the
wonder and surprise here and now as a core, various skills, abilities,
knowledge, ideas, judgments, and attitudes, etc. can 'adhere to the body’. And
it is already clear that this kind of 'experience' has a peculiar logic and
system corresponding to the developmental stage in pedagogy. The essence of
experience and the experience of touching wonder and surprise can be explained
as "being always with it". The specialty of education might be to express the prospect
of which interest one should value as the minimum and to where should the surprise and wonder
lead students.
If the body would be
replaced "Appearance of
others made objective" with "It is myself who is alive as for the
body". Then, "Others" that have been only the projection of the idea
of the self comes to the surface as a vivid life (Yagi, 1997). It can not be
said that the solution appears suddenly if communications emerges, but
communication leads us to notice frames that decode the world where we are, to
notice that there are different viewpoints for one frame, and communication
opens the ways to diversity that leads to the discovery of awareness and to
solution. This is the meaning of encounter.
Our attitude to face communication
is already contained within communication. Therefore, in improving and
acquiring (as we express it in Japanese,
‘put it in to ones own body ’ meaning to ‘acquire’) the specialty of
clinical social work, students are expected to gather (body)experiences in which
they witness the emergence of relationships and face various understandings of
human beings, not just as knowledge, not as a matter of others, but as truly
their own experience.
[1] The social work profession
promotes social change, problem solving in human relationships and the
empowerment and liberation of people to enhance well-being. Utilising theories
of human behaviour and social
systems, social work intervenes at the points where people interact with their environments. Principles of
human rights and social justice are fundamental to social work
[2]'Targets and contents of
subject in social worker qualification training facilities' by the Ministry of
Health and Welfare notification(1999)
[3]
Social Work Education Method and Material Developing Group, 1999. A Research on Social Work Education
Method and Its Material Development;
Research Paper subsidized by Nihon-shakaihukushi-Kousaikai:7-18
[4] JASCSW carried out in years
2002 and 2003 “ Social Work Education Instructor
Training Program Developing
Project” and it was subsidized by Welfare And Medical
Service Agency
[5] The six examined textbooks
are as follows.
Iwama, Nobuyuki,2004, Group Work:Work Book “Clinical Social
Work Support Skill Seminar Vol.4,
Minerva-shobo Pub., Kyoto（岩間伸之、グループワーク、ワークブック社会福祉援助技術演習４、ミネルヴァ書房）
Sawa, Isao et. al. ed. 2003. Clinical Social Work Support
Skills Seminar Workbook,
Aikawa-shobo Pub., Tokyo（澤伊三男他編集、社会福祉援助技術演習ワークブック、相川書房）
Shirasawa, T. and Makisato T.
ed.,2003. Clinical Social Work Support
Skills Seminar: Social Worker License Course Textbook 4,
Minerva-shobo Pub., Kyoto（社会福祉援助技術演習、社会福祉士養成テキストブック４、ミネルヴァ書房）
SocialWorker Lisence Seminar
Editorial Group ed.,,2005. Clinical Social Work Support Skill Seminar, 2nd.ed.: New SocialWorker
Lisence Seminar Vol.15, Chuo-Hoki
Pub., Tokyo（福祉士養成講座編集委員会、社会福祉援助技術演習、第２版、新版・社会福祉士養成講座 15、中央法規出版）
Yamabe, Saeko,,2003. Social
Work for an Individual:Work Book “Clinical Social Work Support Skill Seminar Vol.3, Minerva-shobo
Pub. Kyoto（山辺朗子、個人とのソーシャルワーク、ワークブック社会福祉援助技術演習３、ミネルヴァ書房）
Yamada,Yo,,2003. Basis of Human
Support:Work Book “Clinical Social Work
Support Skill Seminar Vol.1, Minerva-shobo Pub. Kyoto（山田容、対人援助の基礎、ワークブック社会福祉援助技術演習１、ミネルヴァ書房）
[6] In explanation by
translator and editor for Allen
E., Ivey & M. B.Ivey, 2004,
Theory and Practice of Micro-counseling, Kazama-shobo pub.
Hukushima, Masato, 2001, Analysis of Tacit -The Interface
for Cognition and Society, Kaneko-shobo Pub. Tokyo （福島真人、暗黙知の解剖−認知と社会のインターフェイス−,金子書房)
Ichikawa, Hiroshi, 2001,
Concepts of the Body, ed. Y. Nakamura, Iwanami-gendai-bunko (市川 浩、中村雄二郎編 身体論集成 岩波現代文庫)
Ivey, Allen E．& Mary B．Ivey、int. Hukuhara, 2004, Theory
and Practice of Micro-counseling, Kazama-shobo Pub.(福原真知子訳、マイクロカウンセリングの理論と実践、風間書房)
Iwama, Nobuyuki, 2004, Group
Work:Work Book “Clinical Social Work Skill Seminar Vol.4, Minerva-shobo Pub., Kyoto（岩間伸之、グループワーク、ワークブック社会福祉援助技術演習４、ミネルヴァ書房）
JASCSW, 2004, Annual Report of
Social Work Education Instructor Training Program Developing Project;
subsidized by Welfare And Medical Service Agency（日本社会福祉士養成校協会、福祉医療機構「長寿社会福祉基金」助成事業『社会福祉士養成校教員研修プログラム基盤構築事業2003年度研究事業報告書』）
———, 2003, Annual Report of
Social Work Education Instructor Training Program Developing Project; subsidized
by Welfare And Medical Service Agency（日本社会福祉士養成校協会、福祉医療機構「長寿社会福祉基金」助成事業『社会福祉士養成校教員研修プログラム基盤構築事業2002年度研究事業報告書』）
Kamiyama, et al., 2003, A
Report of Basic Research in Developing Evaluating-sheet for Clinikal Social
Work Field-Practice II, Japan College of Social Work Tutrial Department(神山、他、社会福祉援助技術現場実習II実習評価表作成に関する基礎的研究報告書、日本社会事業大学実習教育室)
Matsuda, Keiji, 2006,
Discussions on Specialty and Experiences in 'Minimum', Physical Education 2:
What is required as Minimum in PE?, Taishu-kan-shoten Pub.:42-46, Tokyo(松田恵示、『「ミニマム」における専門性と経験の問題』、体育科教育2−特集：体育のミニマムを問う、大修館書店
)
Michael Polanyi, 1966, The
Tacit Dimension, Routledge & Kegan Paul Ltd., London (マイケル–ポラニー、佐藤敬三訳、1980、暗黙知の次元-言語から非言語へ−紀伊國屋書店）
Nakajima, Yoshimichi, 1997, The
Society without “Dialog”, PHP Shinsho, Tokyo(中島義道、＜対話＞のない社会、PHP新書).
Nakamura, Yuichi, Akiyama,
Tomohisa, 2005, Clinical Social Work Skills: New Seminar for Care Social Work
Vol.5, Minerva-shobo Pub., Kyoto（中村優一、秋山智久、社会福祉援助技術、改訂 新・セミナー介護福祉、ミネルヴァ書房）
Nakamura, Yujiro, 1979,
Commonsence, Iwanami-shoten Pub., Tokyo(中村雄二郎、共通感覚論、岩波書店)
Oka, Tomofumi, 1991,2005,
Helping Skills Training Ver.4,
http://pweb.sophia.ac.jp/~t-oka/（岡知史、社会福祉援助技術演習教材4版）
Ozaki, Arata, 1999, The Ability
“ to be fazzy ” – Un-stability and Clinical Social Work Practice-, Seishin-shobo
Pub., Tokyo（尾崎新、「ゆらぐ」ことのできる力—ゆらぎと社会福祉実践、誠心書房）.
———, 1997, Skills for Clinical
Social Work – from “being vague” to
“being flexible and free”, Seishin-shobo Pub., Tokyo（尾崎新、対人援助の技法—「曖昧さ」から「柔軟さ・自在さ」へ、誠心書房）
———, 1992, Skills for Clinical
Social Work -Utilizing of “Relationship in Support” and “Counter-transference”,
Seishin-shobo Pub., Tokyo（尾崎新、対人援助の臨床技法—「援助関係」と「逆転移』の活用、誠心書房）
Saito, Takashi, 2001, To train
the Three Abilities to Live, NHK Books, Nihon-housou-shuppan-kyoukai (斉藤孝、子供に伝えたい＜三つの力＞ー生きる力を鍛えるー、NHKブックス、日本放送出版協会)
———, 2000, Regain the Body
Sence of Koshi & Hara-Culture (身体感覚を取り戻すー腰・ハラ文化の再生—、NHKブックス、日本放送出版協会）
Sawa, Isao et. al., ed., 2003,
Clinical Social Work Skills Seminar Workbook, Aikawa-shobo Pub., Tokyo（澤伊三男他編集、社会福祉援助技術演習ワークブック、相川書房）
Seki, Hiroya, , 2001, What is
theMeaning of Nation/Ethnic Group, Kodansha-shinsho (関曠野、民族とは何か、講談社新書）pp.223-226
Shimizu, Chie, 2002, Trend and
Future Issues of Dance Therapy and Practical Body/Mind Approach Studies, Japan
Journal of Dance Education vol.4 7-23（清水知恵、舞踊に関する療法および各種ボディ／マインド・アプローチに関する実践研究動向と今後の課題、舞踊教育学研究第４号）.
Shirawsawa, T. and Makisato,
T., 2003, Clinical Social Work Skills Seminar: Social Worker License Course
Textbook 4, Minerva-shobo Pub., Kyoto（社会福祉援助技術演習、社会福祉士養成テキストブック４、ミネルヴァ書房）
Social Work Education Method
and Material Developing Group, 2001, New Clinical Social Work Skills Seminar,
Chuo-hoki Pub., Tokyo（社会福祉教育方法・教材開発研究会、新 社会福祉援助技術演習、中央法規出版）
———, 1999, A Research on Social
Work Education Method and Its Material Development; Research Paper subsidized
by Nihon-shakaihukushi-Kousaikai（社会福祉教育方法・教材開発研究会、ソーシャルワーク教育のあり方と教育教材の開発に関する研究、日本社会福祉弘済会助成研究報告書）
Social Worker License Seminar
Editorial Group, 2005, Clinical Social Work Skill Seminar, 2nd.ed.: New Social
Worker License Seminar Vol.15, Chuo-Hoki Pub., Tokyo（福祉士養成講座編集委員会、社会福祉援助技術演習、第２版、新版・社会福祉士養成講座
15、中央法規出版）
Takahashi, Kazuko, 1998,
Technique for Body –Subjective Awareness and Objective Knowing-, Science of
Physical Education vol.48:807-812(高橋和子、身体形成の技術〜主観的気づきと客観的知〜、体育の科学48巻).
Taniguchi, Kazumi, 2003, A New Development of Cognitive
Semantics ーMetaphor and Metonime, Kenkyu-sha Pub., Tokyo （谷口一美、認知意味論の新展開ーメタファーとメトニミー、研究社）
Vishanthie Sewpaul & David
Jones, 2004, Global Standards for Social Work Education and Training, Social
Work Education、Vol. 23, No. 5, October 2004, pp. 493–513
Yagi, Arisa, 1997, Relations
emerge in trying to feel body as expression, View of social welfare systemーThesis
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