Ukubuka izithombe zobulili ezingcolile ezibucayi kanye nezinkinga: Ukubamba iqhaza lokuzihlonipha (2019)

IBorgogna, NC, McDermott, RC, Berry, AT, & Browning, BR (2019).

I-Psychology yamadoda nabesilisa. Ukushicilelwa kwe-inthanethi kwentuthuko.

http://dx.doi.org/10.1037/men0000214

abstract

Ukubuka okuyizinkinga kwezithombe zobulili ezingcolile kuthola ukunakwa okukhulayo njengendaba yabesilisa. Kodwa-ke, zimbalwa izifundo ezihlolile ukuthi amasiko endabuko eyakhelwe kanjani ngokwamasiko ahlobene kanjani nezinkinga zocansi nokuthi umehluko ngamunye ungamisa kanjani lezi zinhlangano. Abesilisa (N = 520) baqashwa ku-inthanethi ukuze babambe iqhaza ocwaningweni oluhlola ukuthi ukuhambisana nezindima zezibopho zabesilisa kuhlotshaniswa kanjani nobukhulu bokubuka izithombe zocansi nokuthi ukuzithemba kuzilingisa kanjani lezi zinhlangano. Ukulawula imvamisa yokubuka izithombe zobulili ezingcolile, ubunikazi benkolo, kanye nokuya ocansini, imodeli yokulinganisa eyakhekile kwembula amandla phezu kwezinkambiso zabesifazane nezokudlala njengoba kuhlotshaniswa nokubuka okuyinkinga kobuka izithombe zocansi, kuyilapho ukulawula okungokomzwelo nezimpawu zokuwina kuhlobene nokubi ekubukeni kwezithombe zocansi. Kulezi zinhlangano, amandla phezu kwezinkambiso zabesifazane akhiqize imiphumela eqondile engaguquki kuyo yonke imikhakha, kanti izinkambiso zokulawulwa kwemizwelo zikhiqize imiphumela eqondile engaguquki. Ukusebenzisana okuguquguqukayo okuguqukayo kubuyise emuva imiphumela emibi eqondile, kuphakamisa amadoda ukuthi aziphansi ngokuzethemba kepha aphezulu ekuphatheni okungokomzwelo kanye nezindlela zokuzimela abonisa ukwanda kokubuka okuyizinkinga kwezithombe zocansi. Ukusebenzisana kufakazele ubudlelwano obuhle phakathi kokuvumelana kwezinkambiso ze-playboy nokubukwa okuyinkinga kwezithombe zobulili ezingcolile, nomphumela okhulisayo walabo abazethemba ngokweqile. Ukutholwa kusikisela ukuthi ukubuka izithombe zocansi kwabesilisa kungahle kuhambisane nezinkulumo zabo zobuntu bendabuko. Ngaphezu kwalokho, amadoda azithemba okuphansi angadonswa ikakhulukazi ezithombeni zobulili ezingcolile, okungenzeka njengendlela yokusebenzisa ngokweqile futhi enze izinkambiso ezithile zendima yabesilisa. Imiphumela yokuzibandakanya ifaka ukuhlola umbono wobudoda namakhasimende angabesilisa abhekene nezinkinga zokubuka ezocansi nokuhlanganisa ubudoda njengokucatshangelwa okubalulekile kwesiko ngaphakathi kwezindlela zokwelashwa ezimiselwe umlutha wobulili ezingcolile.

Amagama angukhiye: Ukubuka Okubukelayo Kwezithombe Zobulili Ezingcolile, Ubunqunu, Izindima Zobulili, Umlutha Wezocansi, Ukuzibona

Isitatimende Sokubaluleka Komphakathi: Amakhasimende amaningi abakhona akhathazekile ahlobene nokubuka izithombe zocansi. Ukuthola kwethu kukhombisa ukuthi odokotela kumele bahlole amasiko nokuzethemba ngamaklayenti abo alwa nokuziphatha okuyinkinga kokubuka izithombe zocansi.

Ukubukwa kwezithombe zobulili ezingcolile kuwumkhuba ovame ukwedlula ngenxa yokutholakala kalula, ukufinyeleleka, nokungaziwa kwe-Intanethi (Alexandraki, Stavropoulos, Burleigh, King, & Griffiths, 2018; Cooper, 1998). Ukutholakala okukhulu kwezithombe zobulili ezingcolile kwandisa amathuba okuthi abantu babe nezinkinga ezihlobene nokubuka kwabo izithombe zobulili ezingcolile. Lokhu kuyiqiniso ikakhulukazi kubantu besilisa, ababuka izithombe zobulili ezingcolile kakhulu kunabesifazane (Albright, 2008; Carroll, Busby, Willoughby, & Brown, 2017; Carroll et al., 2008; Paul, 2009; Price, Patterson, Regnerus, & Walley, 2016 ) futhi bahlangabezana nezinkinga eziningi ngenxa yokubuka kwabo izithombe zobulili ezingcolile (Gola, Lewczuk, & Skorko, 2016; Grubbs & Perry, 2018; Grubbs, Perry, Wilt, & Reid, 2018; Twohig, Crosby, & Cox, 2009; Wéry & UBillieux, 2017). Ngakho-ke, abacwaningi baye baba nentshisekelo ngokuqonda ukuqonda izibikezelo ze inkinga ukubuka izithombe zocansi. Ngenkathi kungekho ukucabanga okucacile okwedlulele kokubuka okuyizinkinga kokubuka izithombe zocansi, abacwaningi bathole izinkanyezi ezithile zokuziphatha okuvame ukubizwa ngokuthi "ukubukela izithombe zobulili ezingcolile okuyinkinga". Lokhu kufaka phakathi izici eziluthayo zezithombe zobulili ezingcolile (kufaka phakathi izici zokuhoxa kanye nokubekezelelana), imibono ecindezelayo yokuzilutha kwezithombe zobulili ezingcolile, izithombe zobulili ezingcolile zisebenzisa izilungiselelo ezingafanele (njengendawo yokusebenzela), izinkinga zobudlelwano ezihambisana nezithombe zocansi, kanye / noma ukusetshenziswa kwezithombe ezingcolile ukuze kungasebenzi kahle phatha imizwa eyodwa (Borgogna & McDermott, 2018; Gola et al., 2017, 2016; Grubbs, Perry, Wilt, & Reid, 2018; Grubbs, Sessoms, Wheeler, & Volk, 2010; Grubbs, Wilt, Exline, Pargament, & IKraus, 2018; Kor et al., 2014; Lewczuk, Szmyd, Skorko, & Gola, 2017; Twohig et al., 2009). Usebenzisa ukucabanga kukaKor et al.'s (2014), ukubuka izithombe zobulili ezingcolile okunenkinga ngokubanzi kubandakanya izindawo ezine ezijwayelekile zokukhubazeka okusebenzayo: (a) ukungaboni ngaso linye okusebenzayo (isib. Izinkinga emsebenzini kanye / noma nabalingani bezothando), (b) ukusetshenziswa ngokweqile noma imibono yokusetshenziswa ngokweqile, (c) nobunzima bokulawula ukuthi umuntu uzisebenzisa kanjani / nini izithombe zobulili ezingcolile, futhi (d) ukusetshenziswa kwezithombe zocansi njengendlela engasebenzi yokubalekela imizwa emibi (Kor et al., 2014).

Ukuhlukahluka okuhambisana namasiko kufakiwe njengezici ezibalulekile ekusetshenzisweni kwezithombe zobulili ezingcolile kanye nokuthambekela kokubuka izithombe zocansi eziyinkinga. Kodwa-ke, okuguquguqukayo okufana nezinkambiso zomsebenzi wesilisa owakhiwe emphakathini (Mahalik et al., 2003; Parent & Moradi, 2011) bathole ukunakwa okuncane, yize abantu besilisa bengabathengi abakhulu bezithombe zocansi. Ngokunjalo, ucwaningo lwamanje luhlolisise izinga lokuhambisana nezindinganiso ezahlukahlukene zabesilisa ezaqagula ukubukela izithombe zobulili ezingcolile okunenkinga futhi kwahlola omongameli abangaba khona balezi zinhlangano.

Ukuvumelana Kwamasiko Womdabu Wendabuko

Izinkambiso zezindima zobulili ngamazinga aqondisa futhi achaze indlela yokuziphatha njengowesilisa noma owesifazane (Mahalik, 2000). Kwabesilisa, ukuhambisana nezinkambiso zendima yabesilisa kuchazwa njengokuzama ukuhlangabezana nokulindelwe ngumphakathi ngalokho okuziphatha ngendlela eyamukelekayo yobudoda empilweni yomuntu yangasese neyenhlalo (Mahalik et al. 2003). Ngoba izinkambiso zobudoda ziyahluka ngamasiko nengqikithi, ngakho-ke kunezindlela ezingenakubalwa zokuveza "ubudoda" obuhlukile (iWong & Wester, 2016). Kodwa-ke, ukwelulekwa kanye nezazi zokusebenza kwengqondo emitholampilo zithole ukuthi izinkanyezi ezithile zezinkambiso zabesilisa zingaba nenkinga enkulu lapho ziqiniswa ngaphakathi noma zigcwaliseka. Lezi zinkolelo nezinkambiso zivame ukubonwa ngemikhuba yakudala, eqinile, yezocansi, kanye neyezinzalamizi mayelana nokuthi amadoda kufanele acabange, azizwe kanjani, futhi aziphathe kanjani, futhi kaningi kubhekiselwa kuwo njengezinkambiso "zendabuko" (bheka iLevant & Richmond, 2016; McDermott , Levant, Hammer, Borgogna, & Mckelvey, 2018). Kumodeli kaMahalik's (2000) yendima ejwayelekile yokuhambisana ngokobulili, izinkambiso zendabuko zesilisa zidluliselwa ngokuchazayo (imibono yokuziphatha okwenziwa ngabesilisa), injunctive (imibono yezindlela zokuziphatha ezivunyelwe / ezingavunyelwe njengabesilisa), kanye nokuhlangana (imibono yokuthi amadoda enza kanjani ngokwesenzo esidumile samasiko) izinkambiso. Ukuvumelana, nakho, kunomthelela emiphumeleni ehlukahlukene yokusebenzisana neyabantu (Mahalik, 2000; Mahalik et al., 2003).

Ukuhlaziywa kwe-Factor kuveze ukwesekelwa okunamandla kobukhona bezindlela ezahlukahlukene zabesilisa bendabuko endimeni yomphakathi wanamuhla waseNtshonalanga. Ngokukhethekile, uMahalik nozakwabo (2003) bahlonza imigomo ehlobene ne-11 kodwa ehlukile: ukunqoba (izinkambiso ezibandakanya idrayivu ukunqoba, ukuncintisana, nokwesaba ukulahlekelwa), ukulawulwa kwemizwelo (izinkambiso ezibandakanya ukuthinteka kwemizwa, ukuxoxa ngemizwa engakhululeki), ukuthatha ingozi (izinkambiso ezibandakanya idrayivu ukuthatha ubungozi bomzimba nobuntu, njengokuthi ubungozini emzimbeni), udlame (izindlela ezibandakanya nokuzithethelela ekuziphatheni okunodlame, ikakhulukazi okubandakanya udlame phakathi kwakho nabanye), amandla phezu kwabesifazane (izinkambiso ezibandakanya ukubusa kwabesilisa phezu kwabesifazane ngokomzimba , ngokomzwelo nangokwenhlalo), ukubusa (izinkambiso ezibandakanya isidingo samandla nokulawula), i-playboy (izinkambiso eziphakamisa isifiso sokuba nabalingani abaningi bezocansi futhi uzibandakanya ocansini nomuntu ongathandani naye), ukuzethemba (izinkambiso ezigunyaza ukuzethemba nokuzenqabela ekufuneni usizo isimilo), ubungqabavu bokwenza umsebenzi (izinkambiso ezibeka phambili umsebenzi nezinsizakalo ezihlobene nomsebenzi), ukwenyanya abantu abathandana nobungqingili (amasiko abathandana nobungqingili), kufaka phakathi ukwesaba kokuba isuswe njenge- “gay”), nokuphishekela isikhundla (izinkambiso ezigunyaza amadoda kufanele ziphishekele izikhundla ezihlonishwayo zenhlalo). Umzali noMoradi (2009, 2011) basebenze umsebenzi wokuhlaziya owengeziwe futhi banciphisa lolu luhla baba yizinkambiso eziyisishiyagalolunye (basuse ukubusa nokuphishekela isimo, bebe beqamba "ukwedelela abongqingili" ukuthi "baziveze ngokwezothando").

Abaphenyi bathole izinkinga eziningi zomuntu siqu nezobudlelwano ezihambisana nokuhambisana nalezi zinkambiso zendabuko (Parent & Moradi, 2011; Wong, Ho, Wang, & Miller, 2017). Isibonelo, ukuvumelana nezinkambiso zokuziveza zobungqingili kwakuhlotshaniswa kabi nokuhlolelwa i-HIV kwabesilisa abalala nabesilisa (Umzali, uTorrey, noMichaels, 2012). I-Playboy, ukuzethemba, kanye nezindlela zokubeka engcupheni kuhlotshaniswe kahle nokucindezeleka kwengqondo (Wong, Owen, & Shea, 2012). Ukuhambisana nezinkambiso zesilisa zokulawulwa kwemizwa nokuzethemba nakho kubikezele kahle izingozi zokuzidalula kanye nokuziveza ngokomzwelo (Heath, Brenner, Vogel, Lannin, & Strass, 2017). Ngokunjalo, ukulawulwa ngokomzwelo kanye nezindlela zokuzethemba kwakuyizibikezelo ezingezinhle kakhulu zezinhloso zokufuna usizo zemicabango yokuzibulala emadodeni asekolishi (McDermott et al., 2017) kanye nokuqagela okuqine kakhulu kwe-meta-analytic kwezinkinga zempilo yengqondo yamadoda ezifundweni eziningi (i-Wong et al., 2017). Abaphenyi bathole futhi ubudlelwane obulinganiselayo, obuhle phakathi kokuvumelana nezinkambiso ezithile zabesilisa kanye namandla athile ezinhlamvu, njengesibindi, ukukhuthazela, nokuqina (iHammer & Good, 2010); kodwa-ke, okutholwe kakhulu kocwaningo kusekela isimo esingesihle sokuhambisana nezinkambiso zendabuko zabesilisa (isb., Wong et al., 2017).

Ukuvumelana Kwezindabuko Zamasiko Obuciko Nezithombe Zobulili Ezingcolile

Yize izinhlangano ezibikiwe phakathi kokuhambisana nezinkambiso zendabuko zesilisa nezinkinga zamadoda ezingokwengqondo nezingokomzimba, bambalwa abacwaningi abaye bahlola ukubukwa kwezithombe zobulili ezingcolile okunenkinga njengokuhlangana okungaba khona. Abaphenyi baphikise ukuthi okuqukethwe yizithombe zocansi zesimanje kugcwele izingqikithi zezinkambiso zendabuko zabesilisa (Borgogna, McDermott, Browning, Beach, & Aita, 2018; Bridges, Wosnitzer, Scharrer, Sun, & Liberman, 2010; Dines, 2006; UFritz noPaul, 2017). Ngakho-ke, ukuxhumana okuningana kwemiqondo kungahle kubonakale phakathi kwesibonelo sikaMahalik (2000) sokulingisa okujwayelekile kanye nokukwazi ukubhekana nezinkinga ngenxa yokubuka izithombe zocansi. Isibonelo, ukuhambisana kwamadoda nezinkambiso ze-playboy kuphakamisa isifiso sokuya ocansini kaningi futhi nabalingani abaningi besifazane (Mahalik et al., 2003). Ngempela, izithombe zobulili ezingcolile zibonisa amadoda alala ocansini nenqwaba yabalingani besifazane; ngakho-ke, amanye amadoda angabheka ubuningi bezithombe zocansi noma abeke ubungozi engcupheni ukuze ahambisane nenqubo yokudlala. Ngaphezu kwalokho, amandla phezu kwezinkambiso zabesifazane asikisela ukuthi abesifazane kufanele bathobele abesilisa (Mahalik et al., 2003). Izithombe zobulili ezingcolile zivumela abesilisa ukuthi babuke isethi yabesifazane engenamkhawulo, imvamisa ezindaweni ezahlukahlukene zokuphikisa noma zokuzithoba ezenzelwe ukujabulisa abesilisa (UFritz noPaul, 2017). Ngokuhambisana nezinkolelo zeSocial Script Theory (USimon & Gagnon, 1986), futhi ikakhulukazi ukutholakala kweskripthi sezocansi, ukwenza kusebenze, imodeli yokufaka isicelo (3AM) yenhlangano yezokuxhumana yezocansi (iWight, 2011; iWright & Bae, i-2016), okutholakele kukhombisile ukuthi abesilisa ababuka izinto ezinjalo, badlale ngokuziphatha okunjalo nabalingani babo bezocansi (Amabhuloho, uSun, u-Ezzell, noJohnson, 2016; Ilanga, amabhuloho, uJohnson, no-Ezzell, 2016; Ilanga, iMiezan, uLee, neShim, 2015). Okungahle kudale izinkinga zobudlelwano, noma nezinkinga ezinabantu abanodlame (IBergner & Bridges, 2002; Brem et al., 2018; Amabhuloho, iBergner, neHesson-McInnis, 2003; Manning, 2006; Perry, 2017a, 2018; Wright, Tokunaga, & IKraus, 2016; IWright, iTokunaga, iKraus, neKlann, i-2017; iZitzman & Butler, 2009).

Eminye imikhuba ingahle ihlobane kakhulu, kepha futhi iyahambisana nezinto ezihambisana nokubukwa kwezithombe zocansi. Isibonelo, izinkambiso zodlame ziphakamisa ukuthi amadoda kufanele abe namandla futhi abe nolaka (Mahalik et al., 2003). Ukuziphatha okuhlukumezayo ngokocansi kuvame kakhulu kumafilimu athandwayo ezithombe zocansi, kanti amadoda cishe ngaso sonke isikhathi angumenzi wobubi futhi abesifazane cishe ngaso sonke isikhathi yibo abahlosiwe (IBridges et al., 2010; UFritz noPaul, 2017; UKlaassen noPeter, 2015; Ilanga, amabhuloho, iWosnitzer, UScharrer, noLiberman, 2008). Ngokunjalo, izinkambiso zokulawula imizwa ziphakamisa ukuthi amadoda kufanele angabi nakho ukukhuluma ngokomzwelo, ikakhulukazi ukukhathazeka okuhlobene nemizwa emibi (Mahalik et al., 2003). Abasebenzisi bezithombe zobulili ezingcolile abanenkinga bavame ukubika ukuthi basebenzise izithombe zobulili ezingcolile njengendlela yokubalekela izinkinga zempilo yengqondo (Kor et al., 2014; Perry, 2017b) noma njengendlela yokubhekana (UCortoni & Marshall, 2001; Laier, Pekal, & Brand, 2015). Ngakho-ke, kwamanye amadoda, ukubuka izithombe zobulili ezingcolile kungacatshangwa njengezindlela ezihambelana nomphakathi zokubhekana nezinkinga ezingokomzwelo (IBorgogna, McDermott, Browning, et al., 2018)

Iqembu elincanyana kodwa elikhulayo lezincwadi lihlole ngokomthetho ubudlelwane phakathi kokuvumelana nendabuko yendabuko yendima (noma okuhlobene nokwakheka) nokubuka okuyinselele kwezithombe zocansi. Ngokuvamile, lokhu okutholakele kusikisela ukuthi amadoda ahambisana nezindlela zendabuko zesilisa yendabuko abuka izithombe zocansi ngobuningi futhi kungenzeka abike izinkinga zomuntu siqu noma eziphathelene nezihlobene nokubuka izithombe zocansi. Isibonelo, abakwaSzymanski noStewart-Richardson (2014) bakhombe ukuxhumana okuhle phakathi kokungqubuzana kweqhaza lowesilisa kanye nokubukwa okuyinkinga kwezithombe zocansi njengababikezeli bekhwalithi yobudlelwano babesilisa nokwaneliseka kwezocansi. Ngokufanayo, uBorgogna et al. (I-2018) ithole ukuthi imibono yabesilisa bendabuko yesiko, efana nezinkolelo zokuthi amadoda kufanele agweme ukuziphatha kwabesifazane futhi angakhombisi imizwa esengozini, ihlangene kahle nezici ezihlukile zokubukwa okuyizithombe zobulili ezingcolile njengezinkinga ezisebenzayo nokusebenzisa izithombe zocansi ukugwema imizwa engemihle.

Ubufakazi obuvelayo busikisela ukuthi ukuhambisana nezinkambiso ezithile zesilisa nakho kungahlotshaniswa nokubuka izithombe zobulili ezingcolile okunenkinga. Okubaluleke kakhulu, ocwaningweni oluhlobene kuphela olulinganisa ukuhambisana nezinkambiso zabesilisa, uMikorski noSzymanski (2017) bathole ukuthi ukubuka izithombe zobulili ezingcolile, izindinganiso zokudlala, kanye nezinkambiso zodlame kwabikezela ukuphikiswa kwabantu besifazane ngokocansi. Lokhu okutholakele bekuhambisana nocwaningo lwangaphambilini lokuthi ukubukwa kwezithombe zocansi zamadoda, ikakhulukazi ukubuka izithombe zobulili ezingcolile okunobudlova, kuhlotshaniswa nezinkomba zodlame nokuhlukumeza ngokocansi kwabesifazane (Hald, Malamuth, & Yuen, 2010; Hald & Malamuth, 2015; Seabrook, Ward, naseGiaccardi , 2018; Wright & Tokunaga, 2016; Ybarra, Mitchell, Hamburger, Diener-West, & Leaf, 2011).

Ukuzazisa njengoMengameli

Ngaphandle kobufakazi obuvelayo obuhlanganisa ubudoda bendabuko (isb., Izinkambiso nemibono) ekubukeni kwezithombe zocansi eziyinkinga, umsebenzi owengeziwe uyadingeka. Njengoba kunikezwe izinkinga zomuntu siqu nezobudlelwano ezihambisana nokubukwa okuyizinkinga kwezithombe zobulili ezingcolile, ukukhomba omengameli bezinhlangano eziphakathi kokuhambisana kwamadoda nezinkambiso ezithile zabesilisa kanye nezinkinga zezithombe zocansi kungazisa ukuvimbela nokwelashwa. Ngempela, abacwaningi besilisa babonile ukuthi ubudlelwane phakathi kwezinkulumo zobudoda nemiphumela enezinkinga buyehluka (Levant & Richmond, 2016; O'Neil, 2015). Lokho wukuthi, akuwona wonke umuntu ohambisana nezinkambiso zendima yabesilisa abahlangabezana nezinkinga. Ukuhlukahluka okuningana komuntu ngamunye kulinganisa imiphumela eyingozi yobudoda bendabuko.

Ngokuvumelana nabasizi bezenkolo abathi ukuzwela kobudoda okubuthakathaka (okungukuthi, okuphawulwe ukungazethembi komuntu, njengokuzithemba okuphansi) kungahle kuchaze ukuthi kungani amanye amadoda eqinile ngokweqile ekuvumeleni ngokwezifiso zesilisa, kepha amanye amadoda aveza ubudoda ngezindlela ezingalethi kumuntu nezinkinga zobudlelwano (cf, Blazina, 2001), siphakamisa ukuzethemba njengemoderator engaba nomthelela ezingeni lapho ukuvumelana nezimo zeqhaza labesilisa kuthinta ekuziphatheni kokubuka izithombe zocansi okuyinkinga. Ngokukhethekile, ukuzithemba okuphansi kufanele kuhambisane nokuqiniswa kobuhlobo phakathi kokuvumelana kwezinkambiso zeqhaza lendoda nokusetshenziswa kwezinkinga zocansi okuyinkinga, kanti, ukuzithemba okuphezulu kufanele kube buthaka ubuhlobo.

Ukugomela okunjalo kusekelwe kokutholakele okuningi kokuthi ukunamathela ngokuqinile kwamadoda ezinkambisweni zendima yendabuko kuhlotshaniswa nemibono engemihle (UFischer, 2007; McDermott & Lopez, 2013; Schwartz, Waldo, & Higgins, 2004; Yang, Lau, Wang, Ma, & Lau, 2018). Ngaphezu kwalokho, ukunwetshwa kwesimanje kwemibono esunguliwe yezengqondo yezenhlalo, njengethiyori yokuzazisa (iTajfel & Turner, 1986), kusekela ngokuqhubekayo ubukhona besimo esintekenteke sobudoda. Isibonelo, ukuzethemba kwabantu besilisa okuphathelene namandla wesilisa kuhlanganiswe kahle nemibono yendabuko yobudoda (IBurkley, iWong, neBell, i-2016). Impela, uphenyo oluningi olulawulwa elebhu lukhombisa ukuthi amadoda kungenzeka enze imikhuba yendabuko noma eyeqisayo uma bebona ukuthi ubudoda babo busongelisiwe (isb. Precarious Manhood; Vandello & Bosson, 2013).

Kuthathiwe ndawonye, ​​uphenyo oluhlola ukuxhumana phakathi kokuguquguqukayo kobudoda nokuzethemba lukhombisa ukuthi abesilisa abangazethembi bangahle bathambekele ekuhlangabezaneni nezinkinga ezihlobene nobudoda babo. Ngaphezu kwalokho, amadoda anokuzethemba okuphezulu kungenzeka angabi namathuba amancane okuveza ubudoda bawo ngezindlela ezinzima nezinkinga ezinjalo. Yize ucwaningo oluncane uma kuqhathaniswa luhlolisise iqhaza elingaba khona lokuzethemba, futhi azikho izifundo ezihlolisise ukuzethemba maqondana nokubuka izithombe zobulili ezingcolile okunenkinga nobudoda, incwadi encane yezincwadi iyalusekela lolu phenyo. Isibonelo, abacwaningi bathole ukuthi izinhlangano eziphakathi kwemibono yobudoda nokubandlululwa ngokocansi beziqine kakhulu kubantu besilisa abanamazinga aphansi okuzethemba kobulili (UMellinger & Levant, 2014). Ngokufanayo, uHeath et al. (2017) muva nje ukhombe ukuthi ukwakheka okuhlobene nokuzethemba, ukuzizwela (uNeff, 2003), kuhlolisise ukuhlangana phakathi kokuhambisana kwamadoda nokulawulwa kwemizwa kanye nezinkambiso zokuzethemba nokusiza ekufuneni. Amadoda anezinga eliphakeme lokuzwela esifundweni sawo afakazela izinhlangano ezibuthakathaka phakathi kwezinkambiso zesilisa nezithiyo zokwelulekwa. Ukutholwa okunjalo kukhombisa ukuthi amadoda azithandayo angeke enze / ahambisane nezindima zabesilisa bendabuko ngezindlela eziholela ekuvinjelweni komuntu siqu noma kobuhlobo, njengokubuka izithombe zocansi njengendlela yokulawula umlingani wakho noma ukulawula ukucindezeleka komuntu.

Ngeqiniso, ukuzithemba kungaba nomthelela ezingeni lapho umuntu evumelana khona nezindima zeqhaza lowesilisa kanye nezinkulumo ezihambisana nezinkinga zalezo zimo (kulokhu, ukubuka izithombe ezingcolile zobunzima). Isibonelo, indoda enokuzithemba okuphansi ingahle ithambekele ekukholeni izinkambiso eziphakamisa ukuthi amadoda kufanele abe nobulili obuningi nabalingani abehlukene (ie amasiko wokudlala). Le ndoda ingahle isebenzise izithombe zobulili ezingcolile ukuhlanganyela ngokubambisene nabalingani abaningi ukuphatha imizwa yayo engemihle ehlobene nokuhluleka kwakhe ukubona okuhlangenwe nakho kwe-"playboy" ku-vivo. Ngakolunye uhlangothi, indoda enokuzithemba okuphezulu ingahle izizwe yanelisekile ngenani layo labalingani bezocansi. Ngakho-ke, wayengeke ancike ezithombeni zobulili ezingcolile ukuze ahambisane kahle nezinkambiso zokudlala. Kodwa-ke, uma kunikezwe usizi olulinganiselwe lokucwaninga lokuhlola indima ye-masculine, ukubuka okuyinkinga okunobudlova, nokuzithemba, ukuqhubeka kokuhlolwa kulezi zinto eziguqukayo kusadingeka.

Isifundo Samanje

Kudingeka ucwaningo olwengeziwe ukuhlola ubudlelwane obunokwenzeka phakathi kokuvumelana kwabesilisa nokuhambisana nendabuko yendabuko yendabuko kanye nokubuka okuyizinkinga kwezithombe zobulili ezingcolile. Ngaphezu kwalokho, ukuhlonza ukuthi yiziphi izinto eziguquguqukayo ezingabhebhethekisa noma zenze ubudlelwane obunjalo bunganikeza imininingwane ebalulekile yokwelulekwa noma yokuvimbela. Ucwaningo olukhona luhlole iqhaza lokuhambisana nezindima zesilisa njengabikezeli bezinkinga zokubuka izithombe zobulili ezingcolile ezinesampula enkulu yamadoda. Ama-hypotheses amabili aqondise ukuhlaziya kwethu. Okokuqala (H1), ngokuhambisana nocwaningo lwangaphambilini kanye nokuxhumeka kwemfundiso (Borgogna, McDermott, Browning, Beach, & Aita, 2018; Mikorski & Szymanski, 2017; Szymanski & Stewart-Richardson, 2014), siqagele ukuthi amandla angaphezu kwabesifazane, playboy, udlame, kanye Imikhuba yokulawula imizwa kungaba ukuqagela okwakhiwa kokubuka izithombe ezingcolile. Kodwa-ke, njengendlela yokuhlola okuhlolwayo, sivivinye yonke inkambiso yamadoda ekalwe maqondana nobunzima bokubuka izithombe zocansi. Okwesibili (H2), ngokuhambisana nezimo zobudoda ezibuthakathaka kanye nezimo zobudoda eziyingozi (cf, Blazina, 2001; Vandello & Bosson, 2013), sicabange ukuthi ukuzethemba okuphezulu kuzosebenza njengomongameli ophazamisa ubudlelwano phakathi kokuhambisana nezinkambiso zesilisa nokubuka izithombe zobulili ezingcolile okunenkinga , ukuzethemba okuphansi kukhulisa ubudlelwano.

Indlela

Abahlanganyeli / Inqubo

Ngemuva kokuvunywa kwebhodi lokubuyekezwa kwangaphakathi, ababambiqhaza baqoqeka ku-inthanethi nge-pool yesifundo soMnyango wePsychology (SONA), kanye nesampula ye-snowball eyengeziwe ngokusebenzisa i-Social Psychology Network Listserv, I-Psychological Research kwiNet Listserv, okuthunyelwe ku-Craigslist, kanye nokuthunyelwe eReddit. Lolu cwaningo lwakhangiswa njengocwaningo lokuhlola isimo sengqondo nokuziphatha okujwayelekile kubantu besilisa. Zonke izinsimbi zazenziwe ngokungahleliwe ukugwema imiphumela yokuhleleka. Abahlanganyeli ababeqoqwe echibini lesifundo banikezwa izikweletu ezingeziwe, labo ababambe iqhaza ngenqubo ye-snowball bangakwazi ukufaka i-raffle kumakhadi wesipho we- $ 100 eyodwa. Ekuqaleni, abahlanganyeli be-868 baphendule ocwaningweni; kodwa-ke, ngemuva kokususa ababambiqhaza ababengabesifazane, ama-transgender, amancane kune-18, wehlulekile ukubheka ukunakwa, futhi / noma aqeda ngaphansi kwe-80% yanoma yisiphi isici sesilinganiso ngasinye, kwasala amadoda ama-520 kuphela. Ithebula 1 linikezela ngokuqhekeka kweningi lesampula ephelele.

Izindlela

Ifomu labantu. Abahlanganyeli bacelwe ukuthi bakhombise ubulili babo, iminyaka, ubulili, ubuzwe, isimo sobudlelwano, izinga lemfundo liphelile, isimo sabafundi kanye nokuzibandakanya kwezenkolo.. Imininingwane yezithombe zobulili ezingcolile yalinganiswa ngezinto ezilandelayo (zombili ezisetshenziswe ezifundweni ezedlule zokubuka izithombe zocansi eziyinkinga; isb., IBorgogna neMcDermott, i-2018): "Ezinyangeni ezedlule ze-12, ngokwesilinganiso, uvame kangaki ukuthola izithombe ezingcolile?”1. Ayitholakalanga izithombe zocansi ezinyangeni ezedlule ze-12, 2. Izikhathi ezimbalwa ngonyaka owedlule, 3. Izikhathi ezimbalwa ngenyanga, 4. Izikhathi ezimbalwa ngesonto, 5. Cishe nsuku zonke. Futhi, “Kuqala iminyaka emingaki ubuka izithombe zocansi? ”Izithombe zocansi zazichazwa njengokubukwa okubonisa ukusebenza kocansi, izitho zomzimba, kanye / noma okuhlangenwe nakho ngenhloso yokuvuselwa ocansini (Kalman, 2008).

Izithombe ezingcolile zobulili eziyinkinga Sebenzisa i-Scale. I-Problematic Pornography Sebenzisa i-Scale (PPUS; Kor et al., 2014) iyisilinganiso sezinto eziyi-12 zobukhulu obubili bokubuka izithombe zocansi eziyinkinga. I-PPUS inenzuzo ngaphezulu kwezinsimbi zokwakha ezizodwa ngenxa yemodeli yezinto ezine ekhonjwe nguKor et al. (2014). Ngokuqondile, i-PPUS yenza ababambiqhaza bakwazi ukukala izinga izithombe zobulili ezingcolile eziholele ezinkingeni ebudlelwaneni (ngobungcweti nangothando), ukuthi umuntu uzisebenzisa kangakanani izithombe zobulili ezingcolile ukuze abalekele imizwa emibi, kanye nemibono yokusetshenziswa okuyinkinga (okufana nokulutha kwezithombe zocansi; Grubbs , Exline, Pargament, Hook, & Carlisle, 2015; Grubbs, Perry, et al., 2018; Grubbs, Wilt, et al., 2018; Wilt, Cooper, Grubbs, Exline, & Pargament, 2016). Izici zifaka phakathi: izingcindezi nezinkinga zokusebenza (FP; "Ukusebenzisa izithombe zobulili ezingcolile kudale izinkinga ezinkulu ebudlelwaneni bami nabanye abantu, ezimeni zomphakathi, emsebenzini noma kwezinye izici ezibalulekile zempilo yami," α = .75), ukusetshenziswa ngokweqile (i-EU; "Ngichitha isikhathi esiningi ngihlela futhi ngisebenzisa izithombe zocansi," α = .89), ubunzima bokulawula (CD; "Ngizwa sengathi angikwazi ukuyeka ukubuka izithombe zocansi," α = .90), nokusetshenziswa kokuphunyuka / ukugwema imizwa engemihle (ANE; "ngisebenzisa okokusebenza kocansi] ukuphunyula usizi lwami noma ukuzikhulula kwimizwa emibi," α = .92). Izinto zikalwa esikalini sohlobo lwe-Likert (I-1-ayilona iqiniso kuya I-6-icishe ibe yiqiniso ngaso sonke isikhathi). Imodeli yezici ezine iqinisekisiwe ngokuhlaziywa kokuqinisekisa kokuqinisekiswa kwangempela, kanye nezifundo ezalandela zokubuka izithombe zobulili ezingcolile eziyinkinga (isib. IBorgogna, McDermott, Browning, Ibhishi, ne-Aita, 2018). Isikali sibuye sakhombisa ukuhlangana okufanelekile nokwakha ubuqiniso (Kor et al., 2014).

Ukuvumelana ne-Masculine Norms Inventory - 46. IConformity to Masculine Norms Inventory-46 (CMNI-46; Parent & Moradi, 2009) inguhlobo olufushanisiwe lwento yokuqala engama-94 ye-CMNI (Mahalik et al., 2003). I-CMNI-46 ihlola ukuhambisana nemigomo yendima yobulili besilisa evela emphakathini wasentshonalanga. I-CMNI-46 iyisilinganiso sezinto eziyisishiyagalolunye ezibandakanya izikali zokuwina (“Ngokuvamile, ngizokwenza noma yini ukuwina,” α = .86), ukulawulwa okungokomzwelo ("Angikaze ngibelane ngemizwa yami," α = .88), ukuthatha ingozi ("Ngijabulela ukuthatha izingozi," α = .83), udlame ("Kwesinye isikhathi isenzo sobudlova siyadingeka," α = .86), amandla phezu kwabesifazane ("Ngokujwayelekile, ngilawula abesifazane empilweni yami," α = .80), playboy ("Uma bengikwazi, bengivame ukuguqula abalingani bocansi," α = .79), ukuzethemba ("Ngiyakuzonda ukucela usizo," α = .84), umsebenzi wokuqala ("Umsebenzi wami yingxenye ebaluleke kakhulu yempilo yami," α = .77), kanye nokuzenziswa okungafani nobungqingili ("Ngingathukuthela uma umuntu ecabanga ukuthi ngiyisitabane," α = .88). Izinto zikalwa esikalini se-Likert kusuka ku-1 (aphikisani kakhulu) ku-4 (kuvuma kakhulu), ngezikolo eziphakeme ezibonisa ukunamathela okuqinile kuleyo nkambiso ethile yamadoda. I-CMNI-46 ikhonjiswe ukuthi inokuxhumana okuphezulu ne-CMNI engama-94 futhi ihlangana ngokufanele futhi yakhe ukusebenza (Parent & Moradi, 2009, 2011; Parent, Moradi, Rummell, & Tokar, 2011).

Isikali Sokuzithanda / Isakhono Sokuzenzela. Isikali Sokuzithanda / Sokuzenzela amandla yisilinganiso sokuzibika esinezinto ezingama-20 (Tafarodi & Swann Jr, 1995). Ukuze kube lula, sisebenzise ngokukhethekile isinciphiso sokuzithanda sinezinto eziyi-10 (“Ngizwa kahle ukuthi ngingubani,” α = .94) njengesilinganiso sethu. Imibuzo iqukethe izinto ezinamagama amahle nangokungathandeki esikalini se-5-point Likert kusuka aphikisani kakhulu kuya ngivuma kakhulu. Ubufakazi bokusebenza okuhambisanayo nokuguqukayo baboniswa ekuqinisekisweni kokuqala (Tafarodi & Swann, Jr., 1995).

Uhlelo Lokuhlaziya

Kuqala sahlonza imininingwane yethu ngamanani alahlekile, izindaba zokujwayelekile, kanye nabathengisi. Sibe sesihlola ukuxhumana kwe-bivariate kuzo zonke izinhlobo ezihloliweyo. Ukwehlisa amathuba wobudlelwano obungenangqondo nemiphumela yokucindezelwa ekuhlaziyweni okuyinhloko, yizikali ze-CMNI-46 kuphela ezifakazele ukuhlangana okubalulekile okungenani kwesizinda esisodwa sokubuka izithombe zocansi ezingeni lokubhalwe phansi kufakiwe ekuhlaziyeni okuyinhloko.

Sibe sisebenzisa ukumodeliswa kwesakhiwo (SEM) ukuhlola ubudlelwano obuphakathi kokuvumelana nezinkambiso zendabuko zabesilisa, ukuzethemba, nokubuka izithombe zobulili ezingcolile okunenkinga. Ukulandela izincomo zomkhuba ezinhle kakhulu ze-SEM (Kline, 2016), siqale sahlola imodeli yokulinganisa ukuqinisekisa ukuthi konke okuguquguqukayo okucashile kuchaza ngokwanele ukwahluka kuzinto zabo zokubonisa (ukuguquguquka ngakunye okwenziwe kamuva kwenzelwa izinto ezingaphansi kwesilinganiso ngasinye). Ngemuva kokuhlolwa kwemodeli yethu yokulinganisa, sabe sesihlola imodeli yokwakheka kokuhambisana nezinkambiso zendabuko yendoda nokuzethemba okwabikezela ukwahluka okuhlukile ezizindeni eziyizinkinga zezithombe zocansi. Ngokwengeziwe, ngenxa yocwaningo olubonisa imvamisa yokubuka izithombe zobulili ezingcolile (isb., IBorgogna neMcDermott, i-2018) nokuziphatha ngokobulili (isb., Hald, Smolenski, & Rosser, 2014) njengokuhlukahluka okubalulekile okuhlobene nemibono yokusetshenziswa okunenkinga, silawule imvamisa yokubuka izithombe zocansi kanye ukuthambekela kwezocansi (kufakwe kusigaba njengokuhlukahluka kanambambili oku-odiwe: heterosexual = 0, GBQ = 1) kukho konke ukuhlaziywa okuyisisekelo.

Ukuhlola indima yokuzethemba njengomphathi, sabe sesivivinya ukuhlangana okuguquguqukayo kwesikhashana kusetshenziswa indlela yokulinganisa yesakhiwo esetshenzisiwe esetshenzisiwe kusetshenziswa umyalo weXWITH ku-MPLUS (Klein & Moosbrugger, 2000). Ngokuqondile, sidale uchungechunge lwamamodeli we-post-hoc afaka phakathi isikhathi sokuxhumana phakathi kokuzethemba kanye nenqubo ngayinye yesilisa kumodeli yokwakha. Sibe sesihlola imithambeka elula, lapho izindlela eziphakathi kwezici ze-CMNI-46 kubukhulu be-PPUS zahlolwa phezulu (i-1 SD ngaphezulu kwencazelo) nezansi (i-1 SD engezansi kwesilinganiso) samazinga okuzethemba. Ukuxhumana ngakunye kwenziwa ngenkathi kulawulwa imiphumela eqondile kwimodeli yokwakhiwa (kufaka phakathi izinto ezihamba phambili zezithombe zobulili ezingcolile ezibuka imvamisa nokuzethemba). Ngaphandle kokuhlolwa kwamamodeli wokuxhumana amaningi (ukuxhumana okwahlukile kwakudingeka kudalelwe inkambiso ngayinye yesilisa), sigcine ileveli ye-alpha p <.05 njengezinga lethu lokunquma ukubaluleka kwezibalo. Lokhu kulinganiselwa kufanelekile, imiphumela yokuxhumana enikeziwe ngokwemvelo ayivamile, ikakhulukazi kumongo wokuguquguqukayo kwamuva. Umdwebo womqondo wesimodeli esakhiweni esilinganiselwe unikezwe kuMdwebo 1.

Ukuhlola ukulingana kwemodeli, sisebenzise ama-indices alinganayo alandelayo nama-cutoffs anconyiwe (I-Hu & Bentler, 1999; I-Kline, i-2016): inkomba yokulingana yokuqhathanisa (i-CFI) kanye nenkomba yeTucker-Lewis (TLI; amanani asondele ku-.95 akhombisa okuhle ilungele i-CFI ne-TLI), iphutha le-root-mean-square of approximation (RMSEA) elinamakhefu okuzithemba angama-90% (ama-CI; amanani aphansi we .06 noma ngaphansi namanani aphezulu angaphansi kuka .10 akhombisa ukulingana okuhle), futhi okusalile kwempande-kusho-isikwele okulinganiselwe (i-SRMR; amanani ka- .08 noma ngaphansi akhombisa ukulingana okuhle). Isibalo sokuhlolwa kwesikwele sibuye sabikwa (inani elingabalulekanga libonisa ukulingana okuhle kwedatha); kodwa-ke, kwahunyushwa ngokuqapha, kunikezwa ukuzwela kwayo kusayizi wesampula (Kline, 2016). Ukulandela izindlela ezihamba phambili zokusebenzisana okuguquguqukayo okwedlule, sihlole ukulingana kwesilinganiso nemodeli yokwakheka ngaphandle kokufaka imigomo yokuxhumana.

Imiphumela

Ukuhlaziya kokuqala

Kumadoda angama-520, bambalwa abanamanani alahlekile (engekho ngaphezu kuka-0.03% wesampula kunoma yisiphi isikali esingezansi). Ngakho-ke, sisebenzise ulwazi oluphelele ukulinganiselwa kwamathuba okuphatha izimpendulo ezingekho. Onke ama-CMNI-46 nezikolo zokuzethemba, kanye nezimpendulo zokubuka izithombe zobulili ezingcolile zivame ukusatshalaliswa. I-skew enhle encane ibonakele kuzo zonke izinto ze-PPUS (kusuka ku-1.07 kuya ku-1.67). Ngakho-ke, sisebenzise isilinganiso esinamathuba amakhulu esinamaphutha ajwayelekile (MLR) ezihlaziyweni zethu eziyinhloko ukuze silingane nemodeli ngenkathi sicabangela noma yikuphi ukwephulwa kokujwayelekile. Izimboni ezimbalwa (<2.2%) ze-multivariate ezithengisiwe zibonwe ngeMahalanobis Distances, kepha azisuswanga zinikezwe imvamisa yazo encane. Ithebula lesi-2 likhombisa ukuhlangana kwe-bivariate, izindlela, nokuphambuka okujwayelekile kwesilinganiso ngasinye. Ngoba amandla phezu kwabesifazane, i-playboy, ukunqoba, ukulawula imizwa, nokuzethemba kwakuwukuphela kwesikali sokubonisa ukuhlangana okubalulekile kwe-bivariate okungenani nobukhulu obunye be-PPUS, bekuyizikali kuphela ezifakiwe ekuhlaziyweni okuyinhloko okulandelayo. Ngokuphawulekile, izinkambiso zesilisa ezilinganisa udlame azange zifakwe ngenxa yokuhlangana okuncane kakhulu, okungabalulekanga, nezinto ze-PPUS.

Imodeli yokulinganisa

Ngemuva kokuhlaziywa kwethu kokuqala, sivivinye ukulinganiswa kwe-SEM namamodeli wesakhiwo. Lokhu kuhlaziywa kwenziwa kuMplus version 7.31 (Muthén & Muthén, 2016). Izinto ngazinye zisetshenziselwe ukwakha okuguquguqukayo okwedlule. Konke ukuhlaziywa (ngaphandle kwe-bootstraps) kulinganiselwe kusetshenziswa i-MLR. Imodeli yokulinganisa inikeze ukulingana okwamukelekayo, (n = 520) χ² (989) = 1723.24, p <.001, CFI = .94, TLI = .93, RMSEA = .038 (90% CI = .035, .041), kanye ne-SRMR = .047. Ukulayishwa kwamafactor kwethulwe ku-online supplementary Table 1. Sibe sesihlola imodeli yokwakhiwa enezindlela ezicacisiwe: Amandla we-CMNI-46 amandla phezu kwabesifazane, ukuzethemba, ukuwina, ukudlala ukudlala, nokulawula imizwa, kanye nokuzethemba, kanye ne-covariates ( izithombe zobulili ezingcolile ezibuka imvamisa kanye nokuya ocansini) kufakwe njengokuguquguqukayo kokubikezela ngezinkinga ze-PPUS zokusebenza, ukusetshenziswa ngokweqile, ubunzima bokulawula, kanye nokugwema imizwa engemihle efakwe njengokuguquguqukayo kwemibandela.

Isibonelo Sokuhleleka

Imodeli yokuhleleka kokuqala inikeze ukulingana okwamukelekayo, χ² (1063) = 2185.65, p <.001, CFI = .92, TLI = .92, RMSEA = .045 (90% CI = .042, .048), kanye ne-SRMR = .047. Amasampula we-Bootstrap (n = 1000) kwase kusetshenziselwa ukulinganisa izikhawu zokuzethemba zendlela ngayinye ukusuka kusiqageli sokuguquguquka kuya kokubhaliselwe kwe-PPUS. Ithebula le-3 libonisa ama-coefficients angenakuqondakala futhi ahleliwe endlela ngayinye, kanye nezikhawu zokuzithemba ze-95%. Imiphumela ikhombise izindlela ezimbalwa ezibalulekile. Ngokuqondile, amandla phezu kwabesifazane abikezela izinkinga zokusebenza, ukusetshenziswa ngokweqile, ubunzima bokulawula, nokugwema imizwa engemihle; playboy wabikezela ukusetshenziswa ngokweqile; ukunqoba izinkinga ezilandelwayo ezingezinhle nokugwema imizwa engemihle; Ukulawulwa okungokomzwelo kubikezela izinkinga zokwenza kahle, ukusetshenziswa ngokweqile, ukulawula ubunzima, nokugwema imizwa engemihle; nokuzithemba kubikezela ukugwema imizwa engemihle. Imodeli yesakhiwo ibalwe i-12% yokuhluka kwezinkinga ezisebenzayo, i-26% yokusetshenziswa ngokweqile, ubunzima be-22% yokulawula, kanye ne-33% yokugwema imizwa engemihle.

Ukuhlolisisa kuyahlaziya. Ukuhlola ukusebenzisana okungahle kube khona kokuhambisana nezinkambiso zesilisa nokuziqhenya ekubukeni okuyinselele kwezithombe zocansi, kusetshenziswe amagama wokuxhumana ukubikezela ubukhulu bezinkinga zokubuka izithombe zocansi. Ukuxhumana kwakhiqizwa ngokuhlukile. Ngaphezu kwalokho, ukuxhumana ngakunye kulawulwa izindlela ezakhiwe kumodeli yokwakheka (Ithebula 3). Imiphumela iveze imiphumela yokuxhumana ebalulekile. Ngokukhethekile, isikhathi sokusebenzisana sokulawula okungokomzwelo X ukuzithemba kuye kwabikezela izinkinga zokusebenza (B = .16, SE = .07, β = .11, p = .01) nobunzima bokulawula (B = .18, SE = .07, β = .11, p = .02); I-playboy X ukuzithemba okubikezela kabi ukusetshenziswa kabi (B = -.16, SE = .06, β = -.15, p = .01) nokugwemeka kwemizwa engemihle (B = -.24, SE = .07, β = -.16, p <.001); nokuzethemba X izinkinga zokuzethemba ezibikezelwe (XNUMX)B = .14, SE = .07, β = .10, p = .02). Amanani we-2 ne-3 abonisa imiphumela yokulinganisa ehleliwe futhi anikeze imiphumela yokuhlola okulula kwemithambeka ukuthola ukuthi ithambeka ngalinye lalilikhulu ngokwedlula zero ngaphansi (-1SD) nokuphakeme (+ 1SD) amazinga okuzithemba. Sekukonke, le miphumela yokulinganisa ichaze umehluko ekubukeni okuyizinkinga kwezithombe zobulili ezingcolile ngaphandle kwemiphumela eqondile, ukubalwa kwe-2% eyengeziwe yezinkinga ezisebenzayo, i-2% yobunzima bokulawula, i-5% yokusebenzisa ngokweqile, kanye ne-5% yokugwema imizwa engemihle.

Ingxoxo

Ucwaningo olukhona luhlole iminikelo ehlanganisiwe yokuhambisana kwabesilisa nokuhambisana nendima yendabuko yendabuko ekubukeni okuyinselele kwezithombe zocansi, ngenkathi kubhekwa nendima yokuzethemba. Ngaphezu kwemiphumela eqondile, ukuzithemba kwahlolwa njengemoderator engaba khona. Imibhalo emibili esezingeni eliphezulu yathuthukile: (H1) amandla phezu kwabesifazane, i-playboy, udlame kanye nezindlela zokulawula imizwa kulindeleke ukuthi babe ngababikezeli abahle bezizinda zokubuka okuyinkinga, (H2) ngenkathi ukuzithemba kwakulindeleke ukuba ku-buffer futhi / noma kubhebhethekise lezi zinhlangano. Imiphumela yethu ngokuvamile (kodwa hhayi ngokuphelele) isekele izizatho zethu.

Ngokwengxenye ihambisana ne-hypothesis eyodwa, amandla phezu kwabesifazane kanye nemikhuba yendima yabesilisa yokudlala yayihlobene kakhulu nesizinda esisodwa sokubuka izithombe zocansi ezingeni le-bivariate, kanti ukulawula ngokomzwelo kwakuhlobene kabi kakhulu nobunzima bokubuka izithombe zocansi. Kuyathakazelisa ukuthi izinkambiso zodlame bezingahlobene nanoma yiziphi izinkinga zokubuka izithombe zocansi. Ngaphezu kwalokho, imiphumela evela kumatrix wokuhlanganisa okuphelele ikhombise ukuzethemba kanye nemikhuba yokuwina futhi ukuthi ihlobene kakhulu nokubuka izithombe zobulili ezingcolile okunenkinga (ukuwina njenge-correlate engemihle ebalulekile, nokuzethemba kwakho njenge-correlate efanelekile ebonakalayo). Lokhu okutholakele kugqamisa ubuningi bokuhambisana kwamadoda ekulandeleni izindima zendima yamadoda (iHammer, uHeath, neVogel, i-2018) futhi iphakamisa ukuthi izindinganiso ezithile zendima zihambisana kakhulu nokubuka izithombe ezingcolile zobulili kunezinye. Ngaphezu kwalokho, lapho ulawula iminikelo ehlanganisiwe yalezi zinkambiso ezinhlanu, ukuzethemba, ukuthanda ezocansi, kanye nemvamisa yokubuka izithombe zocansi; amandla phezu kwabesifazane, i-playboy, ukunqoba, nokulawula ngokomzwelo kubikezele ngqo ukwahluka okuhlukile okungachazwanga kangcono ngomphumela wokulinganisela. Kule miphumela ephawuleka ngqo, amandla phezu kwabesifazane kwakuwukuphela kwawo omuhle isibikezeli se konke izizinda zokubuka izithombe zobulili ezingcolile eziyinkinga, kanti ukulawulwa okungokomzwelo bekungaguquki kubi isibikezeli se konke izizinda.

Lapho uhlola indima yokulawulwa kwemizwa ngokukhethekile, okulindelwe ngamasiko okuthi amadoda kufanele ayiveze kanjani imizwa ebucayi kungahle kufaneleke. Abesilisa abalwela ukulawula imizwa yabo bathambekele ekubikeni ukungazi jikelele noma ubunzima bokufaka amalebuli ezimeni zabo ezingezinhle zemizwa (Levant, Wong, Karakis, & Welsh, 2015; Wong, Pituch, & Rochlen, 2006). Ngakho-ke, amadoda angakwazi ukuphawula isimo sawo esingokomzwelo kungenzeka angabi namathuba amancane okuvuma ukusebenzisa izithombe zobulili ezingcolile ukuphatha imizwa engemihle (isib. Usizi nokudabuka; Kor et al., 2014). Ngokwengeziwe, amadoda athuthukise izimfanelo zokuzithiba kusuka ekuvumelaneni nokulindelwe ngumphakathi mayelana nokukhuluma kwabesilisa ngokomzwelo kungenzeka mancane amathuba okuthi babike besebenzisa izithombe zobulili ezingcolile ukugwema imizwa emibi, okungenzeka ngoba bafunde ukungazivezi imizwa enjalo engemihle. Abesilisa abalwela ukulawula imizwa yabo bangakhombisa ukuzithiba okukhulu mhlawumbe njengomkhiqizo wokuthenga kulindelo lwamasiko lokuthi baveze kanjani imizwa edinga ukuzithiba (I-Fox & Calkins, 2003). Ngenkathi kuvame ukuhlotshaniswa nemiphumela emibi (McDermott et al., 2017; Wong et al., 2017), ukuzithiba okuhambisana nokulawulwa kwemizwa kungaveza izinzuzo ezinhle maqondana nokubuka izithombe ezingcolile zobulili. Isibonelo, amadoda anokulawula okukhulu ngokomzwelo, angaqhubeka abuke izithombe zocansi, kepha hhayi kuze kufike lapho kuba yinkinga khona. Ucwaningo lwangaphambilini kwezinye izindlela zokuziphatha eziyinkinga, njengokusetshenziswa kotshwala, buyasekela ubudlelwano obunjalo, ngokulawulwa kwemizwelo kuqagela kabi (Iwamoto, Corbin, Lejuez, & MacPherson, 2015).

Ngokungafani nemiphumela emibi eqondile yokulawulwa kwemizwa, i-playboy namandla phezu kwezinkambiso zabesifazane zihlobene kahle nokubuka izithombe zobulili ezingcolile okunenkinga. Ngenkathi izinkambiso ze-playboy zazihlobene ngesizotha nezinkinga zokusetshenziswa ngokweqile, kuphakama umbuzo onengqondo wokuthi kungani amandla phezu kwabesifazane ayeyisibikezelo esingaguquguquki (futhi esinamandla) sokubuka izithombe zobulili ezingcolile okunenkinga kubukhulu bonke, kucatshangelwa ukuthi i-playboy (hhayi amandla phezu kwabesifazane) yayihlobene kakhulu imvamisa yokubuka izithombe zocansi ocwaningweni olwedlule (Mikorski & Szymanski, 2017). Umehluko obalulekile ungatholakala ekwakhiweni komehluko, njengoba izifundo zangaphambilini bezigxile kakhulu ekuhambisaneni kwamadoda nezinkambiso zabesilisa njengama-correlates imvamisa yokubuka izithombe zocansi kunoku ukubukelwa okuyinkinga kwezithombe zobulili ezingcolile. Ngakho-ke, amandla phezu kwezinkolelo nezindlela zokuziphatha kwabesifazane angaba nobudlelwano obuhlukile ne izinkinga ezihambisana nezithombe zocansi. Lokhu kuhambelana nezifundo ezedlule ezikhombisa amandla kubantu besifazane njengesixazululo esingaguquki kakhulu (futhi esiqine kakhulu) samadoda amadala nokuziphatha kobuhle besimanje (uSmiler, 2006), kanye nocwaningo lwakamuva olubonisa imibono yesiko lokubusa yabesilisa ngokwesiko njengokuhlobene nezinkinga. ngokubuka izithombe zocansi (Borgogna, McDermott, Browning, et al., 2018). Okunye okungenzeka ukuthi amadoda afuna amandla nokulawula abesifazane ezimpilweni zawo angahle adonseke ikakhulukazi ezithombeni zobulili ezingcolile ngoba kubavumela ukuthi babuse abesifazane ngokulandelayo. Njengomphumela, futhi kungenzeka ngenxa yezici eziluthayo zokubukwa kwezithombe zocansi ngokubanzi (cf, Gola et al., 2017), la madoda angaba nezinkinga ezingokomzimba, ezingokomzwelo nezokuhlobana okuhlobene nezindlela zabo zokubuka izithombe zocansi (Kor et al., 2014).

Ngokuthabisako, ukuthobelana nemikhuba yobudlova bekungahambisani nanoma yiziphi izingqinamba zokubuka izithombe zocansi ezinobunzima, noma kufinyelela ezingeni elilinganayo. Noma kunjalo, ukubuka izithombe zocansi imvamisa wayehlotshaniswa ngesizotha nodlame. Sikholwa ukuthi lokhu futhi kuyinkomba yokwehlukahlukana phakathi kokubuka izithombe zocansi, kanye inkinga izithombe zocansi ezibuka isimilo. Ingcebo yezincwadi ikhombe ukubuka izithombe zocansi njengezinto ezifanele ekuziphatheni okunobudlova kwezocansi (isb., Hald et al., 2010; Vega & Malamuth, 2007). Kodwa-ke, lokhu okutholakele akubheki ukuthi umuntu ubheka ukubukwa kwabo njengenkinga yini. Enye indawo engaba khona yokufunda okuqhubekayo ukuhlola izici zobuntu ezinjengokusebenza kwengqondo maqondana nezinkambiso zesilisa, nokubuka izithombe zobulili ezingcolile okunenkinga. Kungenzeka ukuthi labo abanezici zobuntu ezingqubuzana nezenhlalo bazokhombisa ukwanda kwezenzo zokuhlukumeza ngokocansi, kanye nokubuka izithombe zocansi, kepha kungenzeka bangaboni ukuthi ukubukwa kwabo kuyinkinga.

Imikhuba yokuwina bekuwukuphela kobukhulu besilisa obungalindelekile obuzohlobene kakhulu nokubuka izithombe zobulili ezingcolile okunenkinga kumodeli wesakhiwo. Ngokufana nokulawulwa kwemizwa, ukuwina nakho kuhlotshaniswa kabi nezinkinga zokusebenza nezinkinga ezihlobene nokusebenzisa izithombe zobulili ezingcolile ukugwema imizwa emibi. Ukuhlangana okungahambi kahle phakathi kokubuka nezithombe zobulili ezingcolile eziyinkinga kuyamangaza uma kunikezwa ukuswela kocwaningo okuxhumanisa lezi zakhi ezimbili, kanye nokuxhumeka komqondo okuqhelelene kakhulu. Kodwa-ke, lokhu okutholakele kuyahambisana nokushiwo okujwayelekile kokuthi ukuhambisana nezinkambiso zendima yabesilisa kwesinye isikhathi kungaba nama-correlates azuzisayo (IHammer & Good, 2010). Ngempela, amadoda akwazisa ukuwina kungenzeka abe nemibono emihle nenelungelo lokuzibuka, ngakho-ke mancane amathuba okuthi alwe nezindlela ezingekho esimeni zokubhekana nezinkinga ezinjengezithombe zocansi. Ngokufanayo, abesilisa abakwazisayo ukuwina kungenzeka baphishekele isimo emisebenzini yabo, efana nemisebenzi yabo. Ngakho-ke, kungenzeka babe mancane amathuba okuthi basebenzise izithombe zobulili ezingcolile ezimeni ezingafanele ngenxa yenani abalinikeza lobu budlelwano obuhlobene nesimo (emsebenzini, ubudlelwane bezothando).

Ngenye indlela, labo abazibona njengabanqobi, noma abafuna ukuzibona “njengabaphumelelayo,” kungenzeka bangakwazi ukubona (noma okungenani baphendule ocwaningweni) ukuthi ukubuka kwabo izithombe zocansi kuyinkinga. Ngokunikezwa kokubandlulula kwesifiso senhlalo okungaba khona ngalezi zinto, kanye ne-CMNI-46 kanye ne-PPUS zizonke, abacwaningi besikhathi esizayo kufanele bacabangele izindlela zanoveli zokuhlola lezi zinto. Ukucwaninga ngokufanele kungasiza ikakhulukazi ukuqonda izinhlobo zezimpawu zobudoda ezingaba nomthelela ekusetshenzisweni kwezithombe zocansi okuyinkinga.

Imiphumela Elinganiselwe

Ngokuhambisana ne-hypothesis yethu yesibili, amazinga aphezulu okuzethemba alinganise ubudlelwane phakathi kokuhambisana nemikhuba ethile kanye nezinkinga ezithile ezihlobene nocansi. Kuyathakazelisa ukuthi izinkambiso zokulawula imizwa zaba yizibikezelo ezinhle zokubuka izithombe zobulili ezingcolile eziyinkinga emazingeni aphansi okuzethemba. Ukusebenzisana okuphawulekayo bekubonakala maqondana nezinkambiso ze-playboy, okuphakamisa ukunamathela okujwayelekile kwe-playboy kanye nokuzethemba okuphansi njengengozi ebalulekile yokusebenzisa izithombe ezingcolile zobulili kanye nezinkinga zokusebenzisa izithombe zobulili ezingcolile ukuphatha imizwa emibi. Okutholakele njengamanje kusikisela ukuthi ukugxila kumuntu wesilisa obuthakathaka nobudoda obuyingozi (IBlazina, i-2001; IBurkley et al., I-2016; IVandello neBosson, i-2013) ingahle isebenze ikakhulukazi kuzilungiselelo zomtholampilo, ngoba imiphumela yokuveza ubudoda bendabuko yayixhomeke i-valence yokuzethemba komuntu.

Ucwaningo olwedlule luye lwabonisa ukuthi amadoda abona ukuthi angaba yingozi ebudodeni bawo ajwayele ukwenza kakhulu isimilo sabesilisa (UVandello & Bosson, 2013); ngakho-ke amadoda anokuzethemba okuphansi angaba nomuzwa wokuzibona ubudoda (uBurkley et al. 2016). Kukhuliswe esifundweni samanje, amadoda anemibono engeyinhle angahle azivumelanise ngokweqile nezinkambiso ze-playboy njengendlela yokunciphisa ukuphepha kwabo ngokunqoba ngokocansi. Ngokunjalo, lawa madoda angavikelekile angaheheka ikakhulukazi ezithombeni ezingcolile, hhayi nje ukuzanelisa ngokocansi kuphela, kodwa njengendlela yokufakazela ubudoda babo. Ngokuphambene, amadoda anokuzibheka okuhle ngokwengeziwe kungenzeka angabi nezidingo ezifanayo zokungavikeleki zokubuka izithombe zocansi. Kungenzeka ukuthi amadoda anezinga eliphakeme lokuzethemba angabeki isisindo esiningi ebudodeni maqondana nokuzithemba kwabo, ngakho-ke indima yabo evamile yokuhambisana kungenzeka ingahlobene nezinkinga ezithile zokubuka izithombe zocansi. Ngokwengeziwe, abesilisa abazihloniphayo bangase bangazizwa bedinga ukubuka izithombe zobulili ezingcolile ukufakazela ubudoda babo, ngoba kungenzeka ukuthi sebeke bahlangana (noma babona ukuthi bahlangane) imiyalo yezincazelo zendabuko zobudoda. Isibonelo, owesilisa ovumela izinkambiso zokudlala, ngoba ezizwa enekhono futhi ezithanda yena, angagculiseka ngenani labalingani bakhe bezocansi noma izinga lobudoda kuleso sizinda.

Ukuhlola ubudoda besilisa besilisa kungahle futhi kube nesithembiso sokuqonda ukuhlangana kokuzimela, ziqonde ngendlela ehlukile. Amadoda anezinga eliphansi lokuzithemba afakazela ukusebenza okusebenzayo kakhulu (isib. Ubudlelwano, ubudlelwano, kanye / noma ngokomzimba; i-Kor et al., 2014) izinkinga ezihambisana nokubukwa kwezithombe zocansi maqondana nezindlela zokuzethemba nokuzilawula okungokomzwelo. Kuyamangaza ukuthi labo abaphakeme ekuzethembiseni, ababephakeme futhi ekuzethembiseni babonisa izinkinga zokwenza umsebenzi ngezinga elifanayo kulabo abaphansi kokuzithemba. Ngakho-ke, umphumela okhathazayo wokuzithemba wanyamalala kulabo ababike ukuthi bazethemba kakhulu.

Ngenkathi ubudlelwano obuphakathi kokulawulwa okungokomzwelo nokubuka okuyinselele kwenkinga yezithombe ezingcolile kwahlala kukubi, bekukubi kakhulu kulabo abazithemba phansi. Ucwaningo lwakamuva lufake izimqondo zokuvinza ukuthambekela kwabesilisa njengezihlobene nokubukwa okuyinkinga kwezithombe zocansi (Borgogna, McDermott, Browning, et al., 2018); ngakho-ke kuyamangaza ukuthi ukubonakaliswa kokuziphatha kwemibono enjalo kungaba yinto engemihle, noma ngabe ilawula iqhaza elibukhali lokuzithemba. Lokhu kuqinisa impikiswano yento enokuzibamba ekuhlanganyeleni nokulawulwa kwemizwelo. Impela, umehluko ukhona futhi phakathi kwemibono yokulinganisa imizwa nokuvumelana kokuziphatha kokulawula okungokomzwelo okuyiqiniso. Inkolelo yokuthi amadoda kumele agodle izinkulumo zemizwelo ibonakala ihlobene nokuziphatha okuyinkinga kokubuka izithombe zocansi (ikakhulukazi kulawula ubunzima nokugwemeka kwemizwa engemihle; iBorgogna, McDermott, Browning, et al., 2018). Ngenkathi ukuhambisana nesimo sokulawula okungokomzwelo empeleni kungakuvikela (yize kungahle kube kukuzilawula ngokuzibamba). Kodwa-ke, ucwaningo lwe-longitudinal kufanele lubhekwe ukuthi luhlolisise ubudlelwane besikhashana balokhu kuguquguqukayo kusondele kakhulu.

Ukulinganiselwa

Okutholakele manje kufanele kuhunyushelwe maqondana nemikhawulo eminingana ebalulekile. Ngokuphawulekile, imvelo yesigaba esiphakeme kanye nokwakheka kokuhambelana kuvimbela noma yisiphi isiphetho esiqinile maqondana ne-causality noma i-oda lesikhashana lesikhashana lokuvumelana kwezinkambiso zeqhaza lesidoda nokubuka izithombe ezingcolile. Ucwaningo lwe-longitudinal luyadingeka ukubhekana nalokhu kulinganiselwa. Isampula nayo ibingelinye lokulula futhi ibingenakho ukwahlukahlukana ngobudala kanye nohlanga. Ngokunikezwa kwesimo esichazwe ngokwesiko semvelo yendima yobudoda nokusetshenziswa okwehlukile kwe-Intanethi kuwo wonke ama-cohorts weminyaka, ucwaningo oluningi luyadingeka ukuze kuhlolwe okuguqukayo okukhona emadodeni anemibala nasesikhathini sokuphila. Njengoba kuphawuliwe, ucwaningo olukhona manje luthembele nasezenzweni zokuzibika ezingahle zitholakale ekuthambekeni kokuphendula okuthandekayo emphakathini noma ezinye izimfanelo eziphambanisayo. Ngakho-ke, abacwaningi bayakhuthazeka ukuthi bahlole umbiko wozakwethu noma ezinye izindlela zokubheka ukuphinda baphinde bandise okutholile. Abaphenyi bayakhuthazeka futhi ukuthi baqoqe imininingwane eminingi ejulile mayelana nezinhlobo zezithombe zocansi ezijwayele ukubukwa, bebheka ukuthi lolu lwazi belungekho kulolu cwaningo lwamanje kepha kungenzeka kube lusizo ukulufaka njengento engaba yingxenye yecovariate.

Ngokuthola kwalokhu okutholakele kungahloliwe kumasampula angeziwe, ukuphindaphindeka kwemiphumela kuyadingeka. Ngempela, izindlela ezimbili ezibalulekile kumodeli yesakhiwo zazinamaphutha ajwayelekile ayengusayizi wobukhulu bokulingana okungenamkhawulo (ukuwina njengokuqagela kokugwema imizwa engemihle kanye nokudlala njengomqageli wokusetshenziswa ngokweqile). Ukuxhumana nama-akhawunti wokuzithemba ngenxa yobunye ubudlelwano phakathi kwe-playboy nokusetshenziswa ngokweqile. Kodwa-ke, olunye ucwaningo, oluqinisekisa ubudlelwane phakathi kokuwina nobunzima bezithombe zocansi, kunconyelwa ngenxa yezinkinga ezingaba khona ngokuqina kwemizila kwimodeli yamanje.

Ukwengeza, asizange silawule ngokwanele umehluko wezinto zenkolo, ubuqili, noma izinga lapho ukubuka izithombe zobulili ezingcolile kungahle kungahambisani nokuziphatha (futhi ngaleyo ndlela kube yinkinga). Ucwaningo olucebile luye lwabonisa ukuthi lezi zici zihambisana nokubuka izithombe zobulili ezingcolile (Borgogna & McDermott, 2018; Grubbs, Exline, et al., 2015; Grubbs & Perry, 2018; Grubbs, Perry, et al., 2018; Grubbs, Wilt, et al., 2018; UNelson, uPadilla-Walker, noCarroll, 2010; Wilt et al., 2016). Ngakho-ke, sikhuthaza abacwaningi bakusasa ukuthi bahlole izinga inkolo nokuziphatha okungaziphathi kahle okuhlangana ngayo nezinto zobudoda ezifundweni zesikhathi esizayo. Ngokufanayo, yize ukuthambekela kwezocansi kwakulawulwa kabanzi, ucwaningo lwakamuva lukhombisile ukuthi okuguquguqukayo kwengqondo kuhluka kakhulu kubunikazi bobulili obuncane (iBorgogna, McDermott, Aita, & Kridel, 2018). Besingenaso isampula esanele sokuhlola imicabango yethu ezindaweni ezithile. Ngakho-ke, abacwaningi besikhathi esizayo kufanele bakuthathe lokhu njengendlela ebalulekile yokutadisha okuzayo.

Ekugcineni, ezinye izindlela zokuthola ukubuka izithombe ezingcolile ezinobunzima zezinkinga ezingaba khona ngokuhoxiswa nokubekezelelwa. Yize lezo zinto kungeyona inkinga kubo bonke abantu, empeleni ziyizici zalabo abalwa nokulutha kwezithombe zobulili ezingcolile (eziphikisana nokuqonda ukuthambekela kwezithombe zobulili ezingcolile, uGrubbs et al., 2015, 2017). Isikali Sokusetshenziswa Kwezithombe Zobulili Ezingcolile (Bőthe et al., 2018) yisinyathelo esisha esinikeza ukufinyelela kwale mikhakha. Ngeshwa, isikali besingakatholakali ngenkathi kwenziwa isifundo samanje. Kodwa-ke, abacwaningi besikhathi esizayo kufanele bacabangele inzuzo yezinhlobo ezingeziwe ezinikezayo.

Imiphumela Yomtholampilo

Ngaphandle kokulinganiselwa okuthile, okutholakele njengamanje kunemithelela ebalulekile yomtholampilo. Ukwelashwa kokubuka izithombe zobulili ezingcolile okunenkinga ikakhulu kusezigabeni zokuqala. USniewski, Farvid, noCarter (2018) benze ukubuyekeza kocwaningo maqondana nokuhlolwa nokwelashwa kwamadoda amadala anezinkinga zokuzibonela eziyinkinga ezisetshenziswa yizingcweti futhi akwazi ukuthola izifundo ze-11 kuphela, iningi lazo okwakungamacala ayizifundo. Kodwa-ke, kwahlolwa izilingo ezimbalwa ezinkulu. Ngokukodwa, izifundo zeCognitive Behavioural Therapy (CBT) (Hardy, Ruchty, Hull, & Hyde, 2010; Young, 2007) kanye ne-Acceptance and Commitment Therapy (ACT) (Crosby & Twohig, 2016; Twohig & Crosby, 2010) kukhombise okuhle imiphumela njengokwelapha kwabantu (ikakhulukazi amadoda) abalwa nezinkinga ezihlobene nezocansi.

Ukuthola kwethu kusikisela ukuthi amaklayenti angamaduna angahlomula ngokushintsha izindlela ezinjalo zokwelapha kufaka phakathi izinto ezihlobene nobudoda. Ngokufanelekile, abeluleki bangabheka izinga leklayenti labo lokuhambisana nezinkambiso zeqhaza labesilisa futhi bahlole imiphumela emihle nemibi ehlobene nokuvumelana okunjalo. Njengoba kunikezwe ubudlelwano obuhle phakathi kwezinkambiso ezithile nezithombe zocansi eziyinkinga kulolu cwaningo lwamanje, abeluleki bangabheka ubudoda namakhasimende abo futhi baxoxe ngokuthi izithombe zobulili ezingcolile zingaboshelwa kanjani emibonweni yabo yobudoda. Ngokucabanga ukuthi amandla phezu kwabesifazane kwakuyisibikezeli esingaguquki kakhulu sokubukwa kwezithombe zobulili ezingcolile, abahlinzeki bezempilo bangacubungula ukuhlola izingqikithi zokubusa namandla ezikhangweni zamadoda ezingcolile. Ukubona umsuka kanye nokusebenza kwezifiso zabesilisa zokulawula abesifazane kungaholela ekuziqapheliseni okubalulekile kokuphikisana okungase kube khona kokubuka izithombe zocansi.

Njengoba kusikiselwe ngomphumela okhona, abesilisa abazizwa bengavikelekile ebudodeni babo kungenzeka babe nzima kakhulu ngokubuka kwabo izithombe zobulili ezingcolile, mhlawumbe ngoba ukusetshenziswa kwezithombe zocansi kungagcwalisa isidingo sokuqala sokuzethemba. Iqoqo elinamandla lokucwaninga elibhekelela ukungenelela kwezokwelapha kokuzithemba kwakho linganikeza inkomba edingeka kakhulu yendlela yokwehlisa ukusetshenziswa kwezithombe zocansi okuyinkinga. Ucwaningo lwethu lukhombisa ukuthi uma abelaphi bekwazi ukuthuthukisa ukuzethemba kwamakhasimende, ukukhathazeka okuhlobene nezithombe zocansi kanye / noma ukusetshenziswa kwangempela kwezithombe zocansi kungancipha. Ngakho-ke, ukuzethemba okwandayo kungasiza ekulweni nezinye zezinkambiso zendima yesilisa yesilisa indoda okungenzeka ukuthi iyifakile ngaphakathi. Kungasiza futhi ukubhekana nalezi zingcindezi futhi kusize ekuthuthukiseni kwabo imibono enempilo mayelana nokuthi bangobani nokuthi yini elindeleke kubo njengomuntu nanjengendoda.

Isiphetho

Ukubuka izithombe zobulili ezingcolile okuyinkinga kuyinkinga ekhulayo yomtholampilo (Sniewski et al., 2018). Ngokunikezwa kokutholakala kokutholakala kwezithombe zobulili ezingcolile, ukufinyeleleka, nokubuka ukungaziwa (Cooper, 1998; Cooper, Delmonico, & Burg, 2000), ukubuka izithombe zobulili ezingcolile okunenkinga kuzoqhubeka nokusabalala, ikakhulukazi emadodeni. Ucwaningo lwamanje luthole ukuthi izindima zezindima zobulili besilisa ezakhiwe emphakathini zingathinta ukuthuthukiswa kokubukwa kwezithombe zocansi eziyinkinga. Ukuthola futhi kukhombisile ukuthi ubudlelwane obuphakathi kobudoda nokubukwa kwezithombe zobulili ezingcolile buyinkimbinkimbi. Abesilisa abanokuzethemba okuphansi kungenzeka ukuthi bazivumelanise ngokweqile nezindima zabesilisa bendabuko njengokuthi ukubuka kwabo izithombe zobulili ezingcolile sekuyindlela yokuveza noma yokwenza ubudoda. Kuthathwe ndawonye, ​​lokhu okutholakele kusikisela ukuthi ukugxila ezimpambanweni zamasiko nokwehluka ngakunye kungabaluleke kakhulu ocwaningweni, emfundisweni, nasekwenzeni imitholampilo ekubhekaneni nezinkinga zamadoda nezobudlelwano ezihlobene nokubuka kwabo izithombe zobulili ezingcolile.

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