Contarfafawa a cikin Binciken Bincike: Ku bar shi ya tafi, Bar shi Go (2021) na Paul J. Wright

Wright, PJ Arch Sex Behav 50, 387-392 (2021). https://doi.org/10.1007/s10508-020-01902-9

“Bar shi, bar shi

Ba za a iya riƙe shi ba kuma

Bar shi, bar shi

Ka juya ka buge ƙofar ”(Elsa - Disney's daskararre)

Hikimar nasihar da Elsa tayi mata don barin kokarin nata na shawo kan lamarin ya buge ni a matsayin muhimmin darasi na rayuwa a karon farko da na kalle shi daskararre tare da 'yan uwana maza da mata Ina fatan youngata ƙarama (sama da shekara guda, kuma mai sauraro na farko daskararre waƙoƙi a wannan makon) na iya koyon mahimmin ƙa'idar sakewa.

Kohut, Landripet, da Stulhofer's (2020) labarin kwanan nan game da batsa da cin zarafin jima'i ya tunatar da ni cewa Ina so in ba da shawara ga 'yan uwana masu binciken batsa don aƙalla' yan shekaru yanzu game da amfani da masu “sarrafawa” masu canji (S. Perry, sadarwar mutum, Yuni 26, 2018). Musamman, manufar wannan wasiƙar ita ce ta ƙarfafa abokan aiki na su "bari su tafi" kuma su "rufe ƙofa" a kan hanyar da ta fi dacewa don magance masu canji na uku a cikin binciken tasirin batsa (watau, mafi yawan fahimtar ra'ayi na masu canji na uku a matsayin masu rikicewa, maimakon matsayin masu hangen nesa, masu sulhu, ko masu daidaitawa).

Na fayyace matsaloli da yawa tare da tsarin yanzu. Ina zargin aikina a matsayin takamaiman hoto, maimakon in ambaci sunayen wasu ayyukan, kamar yadda ni ma na kasance da laifin wuce gona da iri. Saboda ni aboki ne, abokiyar haɗin gwiwar Cibiyar Kinsey, kuma mai haɗin gwiwa ga Stulhofer (Milas, Wright, & Stulhofer, 2020; Wright & Stulhofer, 2019), kuma saboda labarinsa shine saurin da ya motsa wannan wasiƙar, Ni kuma ina amfani da Kohut et al. . (2020) a matsayin takamaiman misali wanda zan iya bayyana ma'ana ta. Manufata ita ce in ƙarfafa ayyukan bincike wanda zai sauƙaƙa fahimtarmu game da tasirin batsa, ba don raɗaɗi ko zuga ba. Na yi imanin wannan an cika shi mafi kyau ta hanyar kimantawa kai da abokai, maimakon sanin wasu.

Hanyar Yanzu da Matsalolin ta

Binciken batsa yana haifar da bincike na tasirin tasirin watsa labaru, inda masana kimiyyar zamantakewa ke amfani da hanyoyin adadi don bincika tasirin batsa akan imanin masu amfani, halaye, da halayen su (Wright, 2020a). Zan kasance da wuya a ba da shawarar wata hanya mafi inganci don zama mai gajiya (kuma mai gajiyarwa, a cikin azanci da jiji da jiki) na saba da ƙungiyar bincike fiye da gudanar da bita na yau da kullun (misali, Wright, 2019, 2020a; Wright & Bae, 2016) da zane-zane (misali, Wright & Tokunaga, 2018; Wright, Tokunaga, & Kraus, 2016; Wright, Tokunaga, Kraus, & Klann, 2017). Ta hanyar irin wadannan wallafe-wallafen da ake hadawa, na lura cewa (1) mafi yawan batutuwan da suka shafi batsa daga shekarun 1990s an gudanar da su ne ta hanyar amfani da hanyoyin bincike kuma (2) babban tsarin nazari a cikin wannan rukunin bincike shi ne tambaya idan batsa ta yi amfani da (X) har yanzu yana da alaƙa da wasu imani, ɗabi'a, ko ɗabi'a (Y) bayan daidaitawa na ƙididdiga don ƙarar da keɓaɓɓen jerin “masu sarrafawa” masu canji (ZƘaramar aiki).

Anan akwai wasu misalai na masu canji waɗanda masu bincike suka ga ya zama dole don haɗawa da sarrafawa: ƙwarewar jima'i, yanayin balaga, shekaru, matsayin dangantaka, yanayin jima'i, jinsi, ilimi, halin zamantakewar tattalin arziki, tsere, tsinkayen rubutun addini, alaƙar motsin rai tare da mai kulawa. , fallasa ga tashin hankalin mata, amfani da abu, matsayin aure, jituwa ta siyasa, awanni na aiki a cikin mako, yanayin zamantakewar aure na iyaye, motsawar jima'i, asalin kabilanci, rashin daidaito, alamun damuwa, alamun PTSD, gamsuwa da dangantaka, haɗin kai, magana da jima'i tare da abokai, haɗuwa da iyaye, kallon talabijin, kulawar iyaye, fahimtar kwarewar jima'i na takwarorinsu, neman sha'awa, neman sha'awar jima'i, gamsuwa ta rayuwa, asalin iyali, girman kai game da jima'i, nuna ƙarfi game da jima'i, halaye game da tilasta yin jima'i, shekarun abokai, zamantakewar jama'a , amfani da intanet, kallon bidiyo na kiɗa, alaƙar addini, tsawon dangantaka, asalin baƙi, rayuwa a cikin babban kagara y, aikin iyaye, shan sigari, tarihin sata, rashin gaskiya, gudanar da matsaloli a makaranta, shekarun fara jima'i, saduwa da juna, yin karya, yaudara a gwaje-gwaje, kwatancen zamantakewar al'umma, wurin zama, yanayin al'aura, yawan hidimar addini, halartar jima'i gamsuwa, gamsuwa da yanke shawara, yawan yara, wadanda aka sake su, matsayin aiki, yawan abokai na addini, yawan jima'i a makon da ya gabata, da kuma yin rajista a makarantar gaba da sakandare.

Sake – waɗannan 'yan misalai ne kaɗan.

Hankalin (mai yiwuwa) wanda ke haifar da tsarin yanzu shine cewa batsa bazai zama ainihin tushen tasirin tasirin zamantakewa ba; Maimakon haka, wasu masu canje-canje na uku na iya sa mutane su cinye hotunan batsa kuma su bayyana / shiga cikin imani, ɗabi'a, ko halayyar da ake tambaya. 'Yan marubuta kaɗan, duk da haka, a bayyane suke bayyana yadda kowane canjin da suka zaɓa a matsayin mai sarrafawa zai iya haifar da amfani da batsa da sakamakon da ake nazari. Wani lokaci, ana yin bayani na gaba ɗaya (wani lokaci tare da ambato, wani lokacin ba tare da) cewa binciken da aka yi a baya ya gano masu canji a matsayin masu haɗuwa kuma wannan shine dalilin da ya sa aka haɗa su. Wasu lokuta, babu wani bayani da aka bayar banda jera masu canjin canjin da yawa. Yana da matukar wahala a sami karatun da ke gano takamaiman hangen nesan abin da zai ba da damar zaɓar sarrafawa (ƙari a kan wannan batun daga baya). Abu ne mawuyaci a sami binciken da zai ba da dalilin da ya sa aka canza masu canji azaman sarrafawa maimakon masu hangen nesa, masu sulhu, ko masu daidaitawa (Ban yi imani ban taɓa ganin wannan ba).

Kamar yadda aka alkawarta, na furta cewa ni ma na haɗa da batirin abubuwan sarrafawa mara kyau a cikin karatu da yawa. A matsayin misali guda, a cikin Wright and Funk (2014), Na haɗa da masu canjin sarrafawa guda bakwai ba tare da wata hujja ba kamar sanarwa cewa "bincike na farko" ya nuna "mahimmancin sarrafawa" a gare su (shafi na 211). A matsayin wani misali, a cikin Tokunaga, Wright, and McKinley (2015) Na haɗa masu canjin sarrafawa 10 tare da tabbatarwa kawai cewa sun kasance “masu yuwuwar rikice-rikice masu canzawa” da aka ba da shawarar “a binciken da ya gabata” (shafi na 581). A cikin kariya na, aƙalla na kawo ainihin “binciken da ya gabata / na baya” wanda ya ba da shawarar waɗannan masu canji…

A takaice, lokacin da kallon hotunan batsa ya shafi yanayin binciken gabaɗaya, to hujjata ce cewa haɗawar sarrafawa ba ta da ma'ana, ba ta dace ba, ba da ma'ana ba, kuma ta wuce gona da iri. Abinda na fi tsammani shine masu binciken ko sun hada da sarrafawa saboda masu binciken na da, sun yi imani editoci ko masu bita za su yi tsammani (Bernerth & Aguinis, 2016), ko kuma saboda sun fada cikin “labarin almara na gari” cewa “dangantaka da masu canjin iko su ne kusa da gaskiya fiye da ba tare da masu canzawa masu iko ba ”(Spector & Brannick, 2011, shafi na 296). Na san cewa a farkon aikina kowane ɗayan waɗannan ya shafi ni.

Matsalolin da ke tattare da wannan “komai banda yadda ake nitsewa a kicin” don sarrafa sauya abubuwa (Becker, 2005, shafi na 285) suna da yawa. Amma biyun da suka fi dacewa da yadda ake amfani da sarrafawa a cikin tasirin tasirin batsa sune:

  1. Samun damar kuskuren Nau'in II yana ƙaruwa saboda bambancin gaskiya da ake keɓewa daga batsa-alaƙar sakamako (Becker, 2005). Becker kuma ya lura cewa kurakuran Nau'in I na iya haɓaka idan sarrafawar suna da alaƙa da mai hango nesa amma ba ma'anar ba. Koyaya, ban san wannan ba matsala a cikin tasirin tasirin batsa. Tambayar ita ce koyaushe ko mahimmancin tasirin batsa-sakamako na alaƙa da juna ya kasance bayan sarrafawa don Zad infinitum
  2. Damar bacewar gaba daya da / ko rashin fahimtar hakikanin "abubuwan da suka gabata-mahalli-a ciki" a cikin hotunan batsa - sakamakon da yake haifar da matukar karuwa (Campbell & Kohut, 2017, shafi na 8). Ci gaban ilimin ba wai kawai ya tsaya ba ne amma ya ɓoye a duk lokacin da bambancin ya kasance ba daidai ba dangane da "rikicewa" lokacin da sauye-sauye na uku ya kasance, a zahiri, mai hangen nesa, mai shiga tsakani, ko kuma mai daidaitawa a cikin tasirin tasirin ponography (Spector & Brannick, 2011). Ya zama wani ɓangare saboda wannan dalilin cewa Meehl (1971) ya gano hanyar da ake bi zuwa masu canji na uku a cikin tasirin tasirin batsa (watau, an tsara shi da yawa kamar sarrafawa, ba masu hango nesa ba, masu sulhu, ko masu daidaitawa) azaman "ƙa'idodin ƙa'idodin hanya" wanda ke haifar da "tsananin kuskuren kuskure ”(shafi na 147).

Wadannan matsalolin a wasu lokuta kan iya cuxanya da juna. Misali, idan ainihin mai matsakanci ne aka tsara shi a matsayin mai sarrafawa, rashin fahimta na ci gaba yana ƙaruwa kamar yadda damar kuskuren Rubuta na II game da halin batsa na yau da kullun da ba zai yiwu ba-sakamakon daidaitaccen ɓangare.

Addini da neman abin sha'awa sune manyan misalai. Waɗannan masu canji ana ɗaukarsu ba komai ba ne a matsayin yiwuwar rikicewa waɗanda dole ne a "sarrafa su" yayin da, a zahiri, akwai shaidar cewa suna daga cikin tasirin tasirin batsa. Perry (2017, 2019; duba kuma Perry & Hayward, 2017) ya samo a cikin binciken karatu na tsawon lokaci a cikin samfuran daban-daban waɗanda ke kallon tsinkaye na hangen nesa yana raguwa a cikin addini ga matasa da manya. Don haka, maimakon ƙungiyoyi masu rikitarwa na addini tsakanin, alal misali, amfani da batsa da halayen nishaɗi game da jima'i (misali, Peter & Valkenburg, 2006), yana iya zama matsakanci (batsa in ya ragu a cikin addini → halaye masu kyau game da jima'i na nishaɗi).

Hakanan an gano ma'anar neman motsa jiki azaman halaye mara canzawa wanda kawai zai iya rikita rikice-rikice-halayen sakamako. Bayanin da aka ba da izini shi ne cewa neman abin da zai iya shafar amfani da batsa da kuma (saka sakamakon haɗarin jima'i a nan) sabili da haka ya zama mai rikitarwa, amma ba za a iya tasirin tasirin batsa ba. Rikodin rikodin ya nuna akasin haka, duk da haka. A cikin fagen sadarwar jima'i gabaɗaya, Stoolmiller, Gerrard, Sargent, Worth, da Gibbons (2010) sun samo a cikin huɗu na huɗu, nazarin dogon lokaci na matasa game da kallon fim ɗin R da aka annabta daga baya neman abin da zai biyo baya, yayin da abin da yake neman abin da ya gabata. bai yi hasashen daga baya kallon fim din R ba. Stoolmiller da al. Lura cewa sakamakon su "suna ba da tabbatacciyar hujja game da tasirin kafofin watsa labarai na muhalli kan neman abin sha'awa" (shafi na 1) Analyididdigar waɗannan bayanan da ke mayar da hankali kan abubuwan da ke cikin jima'i musamman sun gano cewa bayyanar da abin da ke cikin jima'i ya ƙara ƙaruwa cikin neman abin sha'awa, wanda hakan kuma ya yi hasashen halayen haɗari (O'Hara, Gibbons, Gerrard, Li, & Sargent, 2012). A cikin batutuwan batsa musamman, bincikenmu na baya-bayan nan game da batsa da lalata jima'i ba tare da ɓoye ba an gwada su a bayyane ko neman abin sha'awa shine mafi kyawun fahimta azaman mai rikitarwa ko matsakanci (Tokunaga, Wright, & Vangeel, 2020). Bayanai sun goyi bayan fahimtar sasanci, ba ma'anar fahimta ba.

Halin halayen “wanda ba a yarda da shi ba” an ɗauke shi ne don ya haifar da rikice-rikice - ƙungiyoyin halayyar jima'i. Koyaya, ta yin amfani da misalan samfuran ƙasa huɗu na manya, matakai biyu na amfani da batsa, matakan biyu na halayen jima'i, da matakan biyu na halayen jima'i, na samu a cikin binciken da aka yi kwanan nan cewa halayen jima'i ba su rikitar da batsa-ƙungiyoyin halayyar jima'i; sun sasanta su (batsa → halayyar jima'i behavior halayyar jima'i) (Wright, 2020b). Hakanan, nazarinmu na batsa da wallafe-wallafen batsa marasa alaƙa sun gano cewa hotunan batsa suna amfani da halayen annabci na halaye ta hanyar halaye na jima'i ba tare da halaye ba (watau, halayen jima'i marasa daidaituwa sun kasance matsakanci). Babu wata hujja da aka samo game da hasashen cewa ƙungiyoyi tsakanin batsa da halayyar jima'i ba ta ruɗu da halayen jima'i (Tokunaga, Wright, & Roskos, 2019).

Amma wasu masu canji - alal misali, yanayin ƙasa - dole ne ya zama abin ƙyama kawai, mutum na iya mayar da martani. Ina ba da shawarar cewa har ma da masu canza yanayin “alƙaluma” a kimanta su da kyau. Yi la'akari da yanayin jima'i, mai canzawa wanda aka ɗauka don ba shi iko a cikin tasirin tasirin batsa. Bayanan tambayoyin sun bayyana a sarari cewa batsa na iya shafar fahimtar da bayyanar da bambancin jima'i. Misali, wani mutum a cikin binciken Giano (2019) na yadda kwarewar jima'i akan layi ke haifar da asalin maza masu luwadi ya bayyana cewa:

Na tuna lokacin da na fara zuwa shafin batsa na gay kuma na ga maza biyu suna yin jima'i. Na tuna tunanin cewa kada a kunna idan ban kasance ɗan luwadi ba, amma na kasance. A wannan lokacin ne lokacin da na fahimci cewa wannan gaskiya ne –Ni gay ne Ya kasance daidai da ban tsoro da ban tsoro. (shafi na 8)

Hakazalika, Bond, Hefner, and Drogos (2009) sun ba da rahoton cewa "samari maza a cikin shirin da suka fara fitowa sun yi amfani da hotunan batsa na Intanet don fahimta da haɓaka halayen jinsi ɗaya" (shafi na 34).

A takaice, tare da tsarin yau da kullun game da sarrafa hotuna a cikin tasirin tasirin wallafe-wallafe, (1) “ana iya rage ƙarfi [wanda] zai iya haifar da kuskuren Type II (Becker, 2005, shafi na 287) da kuma (2)“ yana yiwuwa cewa [masu canji na uku da aka tsara kamar yadda ake sarrafawa] suna taka muhimmiyar rawa maimakon mahimmin matsayi a cikin hanyar sadarwar da mai binciken ke karantawa, "amma muna baƙin cikin rashin sanin wannan (Becker et al., 2016, shafi na 160).

Kohut et al. (2020) ya ba da rahoto game da cin batsa da cin zarafin jima'i daga samfuran samari biyu. Zaɓin su da kuma gaskatawar sarrafawa suna bin ƙa'idar mafi rinjaye a cikin tasirin tasirin batsa da wallafe-wallafe kuma ba shine ainihin batun girmamawa ba. Kamar sauran mutane, ciki har da kaina (duba Tokunaga et al., 2019 da Wright, 2020b, ban da), ba su gano wata ƙa'ida ba kamar yadda yake jagorantar gano ikon su. Kawai sun ambaci nasu makokin na baya (Baer, ​​Kohut, & Fisher, 2015) game da karatun da suka gabata "rashin lissafin abubuwan da zasu iya kawo rudani" (shafi na 2) kuma sun fara jera sauye-sauye da yawa waɗanda binciken da ya gabata ya gano yana da alaƙa da amfani da batsa ko tashin hankali na jima'i (misali, neman abin sha'awa, motsin rai, sha'awar jima'i). Kamar yadda adadin masu canjin da karatun farko ya gano don daidaitawa tare da amfani da batsa ko tashin hankali na jima'i cikin lambobi cikin ɗari-ɗari, ba a bayyana yadda aka gano sauye-sauyen sarrafa abubuwa biyar da aka lissafa a cikin tekun yiwuwar ba.

Daga qarshe, Kohut et al. sun kammala sashinsu kan sarrafawa tare da hujjar cewa hada su ya ba da gwaji mai tsauri fiye da yadda lamarin zai kasance ba tare da shigar da su ba: “Rashin yin iko kan gine-ginen da ke tattare da tasirin batsa da cin zarafin jima'i na iya shafar kimantawa na tasirin tasirin batsa amfani da tsokanar jima'i ”(shafi na 3). Ba a ambaci yiwuwar cewa waɗannan "rikicewar" na iya zama masu sulhuntawa a zahiri (misali, abin da ake nema na neman kallon batsa yana ƙaruwa neman abin da zai biyo baya ta hanyar lalata) ko kuma masu sassaucin ra'ayi (misali, yin amfani da lamuran batsa ta batsa da ke tsinkayar tsokanar jima'i, amma don kawai maza masu saurin motsi). Haka kuma ba a ambaci Bernerth da Aguinis '(2016) “shawarwari mafi kyawu game da amfani mai canzawa ba,” wanda shine “Dakatar” da ba yi amfani da sarrafawa idan kawai dalilan hadawa sune (1) "don samar da mazan jiya ko tsauraran matakan gwaji na" ko (2) "saboda binciken da ya gabata ya samo alaƙa mai ƙarfi tsakanin wannan mai canzawa da masu canji a nazarin na" (shafi na 273).

Koyaya, kodayake yana da matsala, ba takamaiman sarrafawa bane ko dalilin shigar dasu cikin wannan binciken na ƙarshe shine ya haifar da ni zuwa (ƙarshe) rubuta wannan wasiƙar. Kamar yadda na yarda, nima nayi laifi iri ɗaya. A'a, mahimmin bayanin shi ne maganganun Kohut et al. Game da maganganun da muke yi a kan batsa da halayyar tashin hankali (Wright et al., 2016) dangane da wani bincike na baya-bayan nan da Ferguson da Hartley (2020) suka yi. Ganin cewa tasiri da mahimmancin nazarin kwaskwarima sun fi girma fiye da kowane nazari, waɗannan maganganun sune mahimmancin ƙarfin rubutu.

Kohut et al. (2020, shafi na 15) ya bayyana cewa ƙididdigar da muka yi na amfani da bivariate (maimakon sauye-sauye na uku) daidaito ya haifar da “yiwuwar faɗaɗa [na] ƙungiyoyin mai da hankali” [mun gano cewa amfani da batsa ya kasance mai hangen nesa mai faɗi game da duka tsokanar baki da zahiri]. Sun ci gaba da cewa “abubuwan da suka gani na Wright et al. Game da dogaro da tasirin tasirin tasirinsa ya karu ne ta hanyar binciken masarufi na baya-bayan nan wanda ya nuna cewa da zarar an yi lissafin masu canjin da kyau, ba a haɗuwa da amfani da batsa mara kyau. tare da cin zarafin jima'i (Ferguson & Hartley, 2020) ”(shafi na 16).

Abubuwa biyu na wadannan maganganun marasa dadin ji suna bukatar gyara.

Da fari dai, ra'ayin cewa bambance-bambance na bambance-bambance yana “kumbura” yayin da daidaitattun daidaito ke nuna alamun alaƙar da ake magana a kai ita ce kwatankwacin abin da Spector and Brannick (2011) ya kira “ka’idar tsarkakewa”:

Gaskiyar fahimta cewa sarrafa ƙididdigar lissafi na iya samar da ƙididdigar ƙididdigar alaƙa tsakanin masu canji na sha'awa, wanda za mu kira shi "ƙa'idar tsarkakewa," ya bazu sosai, kuma an yarda da shi a aikace, cewa muna jayayya cewa ya cancanta a matsayin tsarin almara na gari - wani abu karɓa ba tare da tambaya ba saboda masu bincike da masu bita game da ayyukansu sun ga ana amfani da shi sau da yawa ta yadda ba za su yi tambaya game da ingancin tsarin ba. (shafi na 288)

Meehl (1971) ya faɗi wannan game da kuskuren ra'ayi cewa haɗawa da masu canzawa masu iko yana haifar da cikakkiyar fahimta game da yanayin X → Y tarayya a tambaya:

Mutum ba zai iya lakanta ƙa'idar ƙa'idar aiki kamar wasa da shi lafiya yayin da wataƙila zai haifar da ɓatanci, sai dai idan muna da wata baƙuwar falsafar kimiyya da ke cewa muna son kuskure mu bar kyawawan ra'ayoyi. (shafi na 147)

Ina jayayya cewa ka'idojin da aka yi amfani dasu don hango ko hasashen cewa yin amfani da batsa yana ƙaruwa da yiwuwar yin zina da jima'i (misali, yanayin kwalliya, koyon aiki, tsarin kwaikwayon halayya, rubutun jima'i, gina kunnawa, bayar da iko) suna da kyau waɗanda bai kamata muyi ba kuskuren watsar da shi saboda baƙincikin aikace-aikacen ƙa'idar tsarkakewa a cikin tasirin tasirin tasirin batsa.

Wannan ya faɗi kai tsaye zuwa ɓangare na biyu na baƙin cikin waɗannan maganganun. A cewar Kohut et al. (2020), “ana lissafa masu canjin iko yadda yakamata” ta Ferguson da Hartley (2020). Kamar yadda Kohut et al. ba sa bayyana dalilin da ya sa suka fahimci yadda Ferguson da Hartley suke amfani da sarrafawa a matsayin "masu dacewa," dole ne mu tafi kai tsaye zuwa asalin. Bayan yin haka, mutum ya zama cikin rudani game da yadda Kohut et al. kimanta jerin sarrafawar Ferguson da Hartley a matsayin “masu dacewa,” tunda ba a ba da wannan jerin ba. Iyakar takamaiman ambaton sarrafawa yana la'akari da ƙididdigar "ƙwarewar mafi kyawun aiki" inda aka ba da karatun da ya daidaita don "lafiyar hankali," "yanayin iyali," da "jinsi" "maki 1" (shafi na 4). Abin da aka samo shi ne sake maimaita kalaman daga Ferguson da Hartley cewa sarrafawa da suke yi ba tare da saninsu ba da kuma bayyana su "suna da ma'ana bisa ka'ida." Abinda kuma aka samo shine cewa "daidaitattun daidaitattun rikice-rikicen rikice-rikice ()s)" da aka yi amfani da su a cikin nazarin meta "an ƙididdige su daga ƙimar mafi ra'ayin mazan jiya (misali, ya haɗa da mafi yawan adadin abubuwan da suka dace na ka'idoji)" (shafi na 3).

Kafin komawa baya ga tambayar wacce ka'ida ko ka'idoji Ferguson da Hartley (2020) suka yi amfani da ita don gano ikon "dace da ka'ida" (tunda ba a ambaci wata ka'ida ta musamman a cikin takardarsu ba), ga 'yan bayanai daga masana hanyoyin da suka dace da kadaita “Mafi darajar ra'ayin mazan jiya” don nazari:

Muna keɓancewa ga mahangar gama gari cewa yawancin lambobin CVs [masu canji masu iko] sun zama mafi kyawun, hanya mai tsayayyar hanya fiye da ƙarancin CV ko kuma babu. Wannan mahangar ta dogara ne akan gurbataccen zato cewa ƙara CV dole ne ya haifar da ƙarin gwaje-gwajen ra'ayin mazan jiya na hasashe da bayyana ainihin alaƙar tsakanin masu bambancin sha'awa. (Becker et al., 2016, shafi na 159)

Yawancin masu bincike… sun ɗauka cewa ƙara sarrafawa yana da ra'ayin mazan jiya kuma yana iya haifar da matsayar da ta fi kusa da gaskiya fiye da barin su. Kamar yadda Meehl (1971) ya lura, wannan aikin yayi nesa da ra'ayin mazan jiya. A zahiri yana da yawa a cikin lamura da yawa sakaci. (Spector & Brannick, 2011, shafi na 296)

Amsa ta biyu wacce kuma za ta dakatar da yin la'akari da abubuwan da ke kewaye da dalilan ra'ayin mazan jiya, masu tsaurarawa, ko tsaurara ”na jarabawar nazari. Wannan karya ce da aka fara bayyana shekaru da suka gabata (Meehl, 1971; Spector & Brannick, 2011) tare da isassun shaidu a halin yanzu don kammalawa babu wani abu mai ra'ayin mazan jiya ko tsauri game da ciki har da ƙididdigar lissafi (Carlson & Wu, 2012). (Bernerth & Aguinis, 2016, shafi na 275)

A takaice, yana da wahala a gano yadda jerin abubuwan sarrafawa na Ferguson da Hartley suka kasance masu "dacewa" sai dai idan an saba da tunanin sabawa cewa "karin iko = sakamako mafi daidai."

Kuma a ƙarshe, idan aka dawo kan tambayar shin ko ya kamata Ferguson da Hartley (2020) su tabbatar mana da cewa sarrafawar da suka haɗa a cikin nazarin abubuwan da suka samo asali ne bisa ka'ida. Tun da, kamar yadda na ambata, ba su ba da cikakken jerin abubuwan sarrafawa ko ka'idar ko ka'idojin da aka yi amfani da su don gano waɗannan abubuwan sarrafawa a cikin karatun farko da suka yi nazari ba, Na bincika binciken da ya saba da ƙididdigar mu (Wright et al. , 2016) don kalmomin "sarrafawa," "rikicewa," "haɓakawa," da "ka'idar" don ganin idan an ba da wata ka'ida don jagorantar zaɓin sarrafawa a cikin waɗannan karatun farko. Ban sami wata hujja ba cewa waɗannan nazarin sunyi amfani da ka'idar don jagorantar zaɓin su na sarrafawa (canje-canje na uku a binciken ƙirar ƙira [misali, Malamuth, Addison, & Koss, 2000] wani lokacin ana yin su kamar sarrafawa da kuma wasu lokuta a matsayin masu daidaitawa). Mabuɗin “mafi kyawun-aiki” don amfani mai canzawa wanda ya saba da dukkanin masu sarrafa hanyoyin da aka ambata a baya shine bayyananniyar jagorar ka'idar. Ba tare da shi ba, amfani da sarrafawar na iya haifar da kurakurai Nau'in Na II da / ko samfurin kuskure.

Yabo

Inda zan je daga nan? Akwai hanyoyi biyu. Zan fara da fifikon sakandare na.

Hanya guda ita ce ga masu binciken tasirin batsa su ci gaba da sarrafawa don “yiwuwar rikicewa,” amma don yin hakan ta bin shawarwarin mafi kyau daga ƙwararrun masanan hanyoyin sarrafawa (misali, Becker et al., 2016; Bernerth & Aguinis, 2016; Spector & Brannick , 2011). Waɗannan sun haɗa da sakamakon rahoto tare da ba tare da sarrafawa ba, a bayyane yake haɗa sarrafawa cikin zace-zace da tambayoyin bincike, da ƙaddamar da sarrafawa zuwa daidaito da ƙimar daidaitattun daidaitattun matakan da ake tsammani. Na lura, duk da haka, cewa shawarar # 1 ta Becker et al. (2016) shine "Lokacin da kuke cikin shakka, ku bar su!"

Abinda na fi so na farko shine ga masu binciken tasirin batsa su bar yanayin "mai yuwuwa mai rikitarwa" kwata-kwata kuma su shiga cikin abin da za'a kira shi "tsinkaya, tafiyar matakai, da abubuwan da ke faruwa". A wata ma'anar, maimakon yin la'akari da masu canji na uku kamar yadda ya keɓaɓɓu da gurɓatar tasirin batsa akan imani, halaye, da halaye, zan fi so idan masu binciken batsa suka sanya masu canji na uku a cikin ƙirar lalacewa kamar magabata, matsakaita, da masu daidaitawa. Wannan fifikon yayi daidai da Slater's (2015) inarfafa iarfafa iira (RSM) na amfani da kafofin watsa labarai da tasirinsa:

Hanyoyin watsa labarai na yau da kullun suna nazarin ƙoƙari don tantance dangantakar tasiri da tasiri ta hanyar sarrafawa da sauran masu canji kamar yadda za a iya haifar da su a cikin tsarin haddasawa, don rage barazanar canje-canje na uku, ƙarin bayani game da dalilan. RSM, ya bambanta, zai ba da shawarar cewa za a iya samun ƙarin haske ta hanyar haɗawa da masu canji, kamar bambancin mutum da tasirin zamantakewar azaman masu hango nesa game da amfani da kafofin watsa labarai maimakon matsayin ƙididdigar lissafi. Mutum na iya yin la'akari da cikakken tasirin amfani da kafofin watsa labaru kamar yadda aka tara shi a cikin duk tasirin kai tsaye da kai tsaye. A wata ma'anar, RSM yana ba da shawarar cewa tasirin tasirin tasirin kafofin watsa labarai na gargajiya, ta hanyar ƙoƙarin sarrafawa don masu canji waɗanda ke cikin ɓangaren abin da ke haifar da hakan kuma ba ainihin masu canji na uku ba ne da ke ba da bayanin dalilan gasa, a zahiri suna iya rage ainihin tasirin da ya kamata a danganta ga rawar amfani da kafofin watsa labarai. (shafi na 376)

Kodayake ilimin zamantakewar al'umma ya ta'allaka ne akan ra'ayoyin da ba za'a iya tantancewa ba fiye da sauran hanyoyin sanin halayyar mutum, idan muna yiwa kanmu gaskiya, dole ne mu yarda cewa karatunmu yana zuwa ne daga wasu zato waɗanda ba za a iya tabbatar da su ba ko kuma gurbata su ba don gamsuwa da 100% na malamai . An haife ni a shekara ta 1979. Akwai masanan kimiyyar zamantakewar al'umma waɗanda suka yi imanin batsa ba zai iya shafar masu amfani da ita ba kafin a haife ni kuma ina ba da tabbacin za a sami masana kimiyyar zamantakewa lokacin da na tafi (da fatan, aƙalla wasu shekaru arba'in ko fiye da haka) waɗanda za su gaskata da daidai.

Duk da yake yana da damar kasancewa cewa hotunan batsa ita ce hanyar sadarwa ta hanyar sadarwa inda saƙonni da ma'anoni basu da tasiri, kuma duk wani daidaituwa tsakanin amfani da batsa da imani, halaye, da halaye koyaushe yana da ma'ana kuma saboda duka wani wakili mai zaman kansa kuma mai canzawa, Na yi imanin cewa akwai isassun dalilai na tunani da hujja don ɗauka cewa ba haka lamarin yake ba. Dangane da haka, na sake maimaita maganar Elsa yayin da nake tambayar abokan aiki na da su “juya baya in rufe ƙofa” a kan “shin hotunan batsa har yanzu suna hango sakamako (sakamako) bayan da na mallaki kwandon girki?” kusanci Madadin haka, Ina roƙon cewa mu mai da hankalinmu zuwa masu canji na uku waɗanda ke bambanta saurin da nau'in hotunan batsa da aka cinye, hanyoyin da ke haifar da sakamako na musamman, da kuma mutane da mahallin da waɗancan sakamakon ya fi sauƙi ko kaɗan.

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