Abstract
The concept of knowledge is divided into explicit and tacit knowledge; explicit knowledge refers to the knowledge that can be articulated, written and stored, while tacit knowledge refers to personal experiences, values, beliefs and emotions of an individual. By Nonaka's theory, explicit and tacit knowledge do not lie separately but interact together by interactions and relationships between human beings. Thus, the SECI model is based on the assumption that knowledge is created through the social interaction of tacit and explicit knowledge; known as knowledge conversion. The SECI model is based upon four modes of knowledge conversion; socialization, externalization, combination and internalization. 'Ba' is considered to be a shared platform for knowledge creation. 'Ba' is a shared space, be it physical, mental or a combination of both that serves as a foundation of knowledge creation. Ba involves sharing of tacit knowledge i.e. emotions, feelings, experiences and mental images. It also involves the formation of a collective relationship which is open to the sharing of practices, values, processes and culture. This concept focuses mainly on the individual as a person who holds the knowledge rather than just on the knowledge itself. It aims to create a common space to bring people together where they can dialogue to share and create knowledge. As in the relationships formed in person-centered practices, relationships formed in Ba are based on not just the sharing of objective knowledge but also on sharing values, beliefs, and emotions. It also reflects the formation of a person-centered environment as a basis for person-centered research where healthful relationships with the participants are formed. Furthermore, Ba will aid in creating a sense of connectiveness and dialogue, thus focusing on the idea that the development of new practices is done with others rather than to others. In this article we will discuss how these Eastern concepts can be adapted and used to develop person-centered practices within child and adolescent mental health services, specifically related to rehabilitation and recovery. The concepts of personhood will be discussed, followed by a reflection on current practices adopted when working with children and adolescents.
Highlights
Health care systems around the world are developing strategies and frameworks to implement person-centered services [1,2,3]
Continuous support, and active participation were highlighted as important factors that lead to the adoption of people-centered health service
Santana et al [7] argues that person-centered care (PCC) does refer to the care given to the person in care, and involves the families, caregivers, and the work done in the prevention and promotion areas [7]
Summary
Health care systems around the world are developing strategies and frameworks to implement person-centered services [1,2,3]. Young describes personhood from a psychological point of view and claims that personhood cannot be explained without ‘considering the individualized developmental trajectory each person traverses in creating her/his sense of self, identity, self-esteem, values, and abstract logical structures applied to contextual matters and planned for ensuing embeddings’ [39] This was shown in the study by Komolova et al, where they attributed both rational and psychological themes to the narratives of children and adolescents [32]. Mascolo describes persons as ‘selfconscious, agentive, relational animals who, by virtue of their capacity for symbolism and intersubjective engagement, act on the basis of their identification with social systems of meaning and value’ [40], by this definition the mind and body, and the ‘mental’ and the ‘behavioral’, do not need to be distinguished These different perspectives of the child as a ‘person’ inform the practice of mental health professionals and other professionals who work with children and young people. Leads to the formation of sympathized knowledge: shared mental models and technical skills
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