Imidiya nocansi: Umbuso woPhando lwezobuciko, i-1995-2015 (2016)

INGXENYE: 10.1080 / 00224499.2016.1142496

L. Monique Warda*

amakhasi 560-577

  • Ishicilelwe online: 15 Mar 2016

abstract

Ukuvezwa kwabantu ngokobulili okubonakaliswa ngabesifazane yinto evame ukwenzeka kwabezindaba abajwayelekile, kuphakamisa imibuzo ngomthelela ongaba khona wokuvezwa kwalokhu okuqukethwe emibonweni yabesifazane nakwikubukwa kwabesifazane uqobo. Inhloso yalokhu kubuyekezwa bekuwukuhlanganisa imiphumela yokuhlolwa kophenyo okunamandla okuya ocansini nabezindaba. Ukugxila kwakusekucwaningeni okushicilelwe kumaphephabhuku abukezwe ontanga, i-English-english magazine phakathi kwe-1995 ne-2015. Inani lokushicilelwa kwe-109 eliqukethe izifundo ze-135 labuyekezwa. Okutholakele kunikeze ubufakazi obungaguquki bokuthi ukuvezwa kwelebhu njalo nokuchayeka njalo, nsuku zonke kulokhu okuqukethwe kuhlotshaniswa ngokuqondile nemiphumela ehlukahlukene, kufaka phakathi amazinga amaningi okungajabuli komzimba, ukuzethemba okukhulu, ukusekelwa okuphezulu kwezinkolelo zobulili nezinkolelo zokuya ocansini nezitha. ukubekezelela okukhulu kobudlova bezocansi kwabesifazane. Ngaphezu kwalokho, ukuvezwa kokuhlolwa kulokhu okuqukethwe kuholela bobabili abesifazane kanye nabesilisa ukuba nombono onciphile wekhono labesifazane, isimilo, nobuntu. Ukulinganiselwa ngezindlela zokucwaninga ezikhona kanye nezinyathelo kuyaxoxwa ngazo, futhi kusinikezwe izeluleko zokuqondiswa kwezinkomba zesikhathi esizayo.
 
Yize imithombo yezindaba esezingeni eliphakeme iye yaphawulwa ukuthi iqukethe inani eliphakeme lokuqukethwe kocansi (iWard, 2003; I-Wright, 2009), futhi kuyenzeka ukuthi abezindaba babonise isimilo esithile sabantu besifazane kanye nezocansi besifazane esigxile kakhulu ekubukekeni kwezocansi, ubuhle bomzimba, kanye nokukhanga ngocansi kwabanye. Lolu hlobo lokwethulwa lubhaliwe ukuzikhethela, ukuzethemba ngocansi, noma ubulili. Yize abesifazane bengathola okuqukethwe okukhomba ezocansi noma ukwelashwa okuvela emithonjeni eminingi, kufaka phakathi amalungu omndeni (isb., I-Starr & Ferguson, 2012) nontanga (isb., Petersen & Hyde, 2013), ukunakwa okuningi kugxile ekubambeni kwabezindaba. Lokhu kugcizelelwa kwabezindaba kubekwe kahle, ngoba izithombe zabesifazane abathandana nezocansi seziyinto evamile kuyo yonke imithombo yezindaba, kufaka phakathi izinhlelo ze-TV, amavidiyo omculo, nemidlalo yevidiyo, futhi yiyona ndlela evelele abesifazane abamelelwa ngayo (American Psychological Association [APA], 2007).
 
Ngalolu cwaningo, inhloso yami kwakuwukuhlinzeka ngokubuyekezwa okuphelele nokuhlelekile kobufakazi obukhona obukhuluma ngemiphumela yokuya ocansini kwabezindaba. Le nkinga ithathwe yizifundiswa kuyo yonke imikhakha eyahlukene yezifundo, kufaka phakathi i-psychology yezenhlalo, izifundo zabesifazane, ezokuxhumana nezengqondo ezithuthukisayo. Le mikhakha ivame ukusebenzisa izindlela namatemu ahlukene, futhi ishicilela kumajenali aqondene nesiyalo esithile. Ngalesi sibuyekezo esibanzi, ngithemba ukwambula izifundiswa ngomsebenzi owenziwa kulolu daba kuyo yonke imikhakha ukukhulisa ukuqonda kwethu. Yize ukubuyekezwa okuningi okuhle kugxile esizindeni esisodwa semiphumela, njengokucutshungulwa kwengqondo kwabesifazane abasebenza ngokocansi (Heflick & Goldenberg,2014; I-Loughnan ne-Pacilli, 2014), noma ekuphikisweni, kukonke, ngaphandle kokugxila ezingeni eliphelele lemiphumela yemidiya (isib. UMoradi noHuang, 2008; IMurnen neSmolak, 2013), inhloso yami bekungukuhlanganisa futhi kufingqwe bonke ubufakazi obushicilelwe bemiphumela yokuya ocansini kwabezindaba emiphumeleni eminingi. Ngokukhethekile, ngihlole imiphumela yokuchayeka emithonjeni yezindaba yokuzibona ngokobulili ukuzithemba, ukungagculiseki ngomzimba, impilo yezocansi, izimfanelo zabantu abangazethembi, isimo sengqondo sokuziphatha kobulili nokuziphatha, nodlame lwezocansi.
 
Inhloso yesibili yalokhu kubuyekezwa bekuwukuhlinzeka ngesibukezo se-metalevel yenkambu. Bengifuna ukuhlinzeka ngombono womhlaba jikelele okhomba ukuthi insimu ibenzani ukuze sibone ukuthi yimiphi imibuzo nezingqinamba ezisasele. Njengama-APA 2007 bika, bengithemba ukubhala izitayela ezinkulu. Angigxili ekuboneni amandla emiphumela ethile; izindlela ze-meta-analytic zikufanelekela kangcono lokho. Esikhundleni salokho, ngigxila kakhulu ekubuyekezeni izindlela, amasampula, imibuzo, kanye nohlobo lokutholile. Ngiqala ngqa ukuqonda ukuqonda emkhakheni wale nto, nginikeze umbono ongokomlando. Ngibe senginikeza izibonelo eziphathelene nokwanda kokuzibeka phansi kobulili kwabezindaba. Esigabeni sesithathu ngibukeza ubufakazi bemibhalo obukhombisa imiphumela yokuvezwa kwabezindaba. Ngifaka izifundo ezibhekana nemiphumela yokuthi abantu bazibona kanjani kanye nemiphumela ezimweni zabantu ngabantu besifazane bebonke. Lezi zifundo zihlanganisa imininingwane evela kubabambiqhaza besifazane nabesilisa, futhi zigxile ocansini lwabesifazane kwesinye isikhathi nabesilisa. Ngiphetha ngeziphakamiso zezinkomba zesikhathi esizayo zocwaningo.

Kuyini ucansi? Ukuqonda iphenomenon kusuka kumbono womlando

Ukukhathazeka mayelana nokuvezwa kwabezindaba okubonisa ukuthi abesifazane abathandeki ngokwezempilo akuyona into entsha futhi bebelokhu bekugxeka okukhona ekuhlaziyeni kobulili nabezindaba kusukela kuma-1970s (isib, iBusby, 1975). Ngaphakathi kulo msebenzi, ukuzizwa ngocansi kuchazwe ngezindlela eziningi. Ngokwencazelo eyodwa,

Ukuphikiswa kwezocansi kwenzeka noma nini lapho imizimba yabantu, izitho zomzimba, noma imisebenzi yezocansi ihlukaniswa nobunikazi bayo, yehliselwa esimweni sezinsimbi nje, noma ithathwa sengathi iyakwazi ukuyimela. Ngamanye amagama, lapho bephikiswa, abantu baphathwa njengemizimba futhi, ikakhulukazi, njengemizimba ekhona yokusetshenziswa nokujabulisa abanye. (UFredrickson, uRoberts, uNoll, uQuinn, noTwenge, 1998, iphe. I-269)
 
Ukuya ocansini nowesifazane-ke, kusho ukumphikisa ngokocansi, ukumphatha njengento yokuya ocansini. Kusukela ngeminyaka yama-1970 kuya ngasekupheleni kweminyaka yama-1990, ukuphikiswa kwezocansi kwabezindaba kwabonwa njengengxenye yesethulo sabantu besifazane ngokobulili. Abaphenyi bafunda ukuvezwa kwabesifazane njengezinto zocansi, omama bezindlu abangenalwazi, noma izisulu. Lokhu kuvezwa kuveze imibuzo ebalulekile: Ngabe iholela ekuziphatheni ngokobulili nokwehlisa isithunzi ngabesifazane? Ngabe ukuchayeka kulokhu kuvezwa kobulili kunqinda imibono yabesifazane neyabesilisa ngemizimba yabesifazane? Kwakungekho zinyathelo ezisemthethweni zokwamukela ukuphikiswa ngokocansi; esikhundleni salokho, abacwaningi basebenzise izindlela zokuhlola izinkolelo ezibamba iqhaza kwezobulili, ezabesifazane, noma ezokulingisa ezocansi (isib., Lanis & Covell, 1995; Lavine, Sweeney, & Wagner, 1999; URudman noBorgida, 1995).

Le ndlela ebheke ekuqinisekisweni kwezocansi kwabezindaba yashintsha kuma-1990 aphela lapho kwethulwa imibono emisha nezinyathelo ezintsha. Besebenzisa imibono ekhona yezengqondo nangokwesimame, amaqembu amabili ahlukene ocwaningo afuna ukuveza futhi abhekane nokuthi ukuthuthuka kanjani esikweni lokuzibona ngokocansi kungawathinta kanjani amantombazane nabesifazane. Iqembu elilodwa kwakunguNita McKinley noJanet Hyde. Ku-1996 bashicilela i-athikili eyathuthukisa futhi yaqinisekisa isikali ukuze ihlole ukuqina komzimba (i-OBC), ebhekisela kulwazi labesifazane bomzimba njengento nezinkolelo ezisekela lolu hlelo. NgokukaMcKinley noHyde (1996): 

I-tenet emaphakathi ye-OBC ukuthi umzimba wesifazane wakhiwe njengesifiso sesifiso sowesilisa ngakho-ke ukhona ukuthola ukubonwa komuntu “omunye” wesilisa (Spitzack, 1990). Ukuzihlola njalo, ukuzibona ngendlela abanye ababona ngayo, kuyadingeka ukuthi kuqinisekiswe ukuthi abesifazane bathobela izindinganiso zomzimba wamasiko futhi bagweme ukwahlulela okungalungile. Ubudlelwano besifazane nemizimba yabo buba yilokho kwento nokwenziwa ngabangaphandle; Zikhona njengezinto zazo. (k. 183)
 
Ukudweba le mibono, uMcKinley noHyde (1996) athuthukise isilinganiso se-OBC esibonisa okuyi-subscales emithathu: ukubhekwa, ihlazo lomzimba, nezinkolelo zokulawula.
 
Ithimba lesibili labacwaningi ukubhekana nokuhlangenwe nakho okuphikisayo kwabesifazane kwakunguBarbara Fredrickson noTomi-Ann Roberts. Ngo-1997 leli thimba lashicilela i-athikili yombono eyayinikeza ithiyori yokuphikisa njengohlaka lokuqonda imiphumela yokuba ngowesifazane esikweni elaliphikisa umzimba ngokobulili. Baphikise ngokuthi umphumela obucayi wokubukwa ngabanye ngezindlela zokuphikisana nocansi ukuthi, ngokuhamba kwesikhathi, abantu bangafika bezofaka umbono wombukeli ngaye uqobo, umphumela obhalwe ukuthi ukuziphikisa: “Amantombazane nabesifazane, ngokokuhlaziya kwethu, bangafika ezingeni elithile lokuzibheka njengezinto noma 'izinto zokubukwa' ezizokwaziswa abanye ”(UFredrickson & Roberts, 1997, amakhasi 179-180). Ngaphakathi kwalo mbono, abezindaba banikezwa indima evelele njengomunye wabathumeli abaningi balo mbono: “Ukwanda kwabezindaba bezithombe ezithinta ezocansi zomzimba wesifazane kuyashesha futhi kuphelele. Ukubhekana nalezi zithombe-ke akunakugwenywa esikweni laseMelika ”(ikhasi 177). Emsebenzini owalandela, ababhali benza izindlela zokuziphikisa nge-Self-Objectification Questionnaire (SOQ) (Noll & Fredrickson, 1998) nokuzibona kombuso ngokwe-Test Statement Ten (uFredrickson et al., 1998).
 
Yize lawa maqembu amabili ocwaningo asebenze ngokuzimela komunye nomunye, imibono kanye nezinyathelo zawo ezakhekile zisize ukuxhasa lo mkhakha. Womabili la maqembu aphikisana nokuthi ukuvezwa okuphindaphindiwe kokuhlangenwe nakho kwamasiko okuzakhela kancane kancane, ngokuhamba kwesikhathi, kuholele abesifazane ukuthuthukisa lo mbono ngokwabo, owaziwa ngokuba nokuqwashisa ngomzimba noma njengokuzibona njengabanye (SO). Kukholakala ukuthi abesifazane abaphila ngesiko elingaqondakali bafunda ukuzazi nokuzazisa ngezimpawu zabo zangaphandle (okungukuthi, indlela ababukeka ngayo) hhayi ngezimpawu zabo zangaphakathi (okungukuthi, indlela abazizwa ngayo) (Aubrey, 2010). Bavame ukubandakanyeka ekuqapheni umzimba okujwayelekile nokuziqapha. Laba bacwaningi babheka ukuthi ukuphikiswa ngokocansi nokuzibona uyinto enocansi kungaba nemiphumela eminingi ekukhuleni kwabesifazane. Iminyaka eyishumi nanhlanu yocwaningo inikeze ukusekelwa okukhulu kwale mibono, okukhombisa ukuthi womabili ama-SO aphezulu ne-OBC ahlotshaniswa nokudla okungakhubazekile, ukuzethemba komzimba okuphansi, ukuthinteka kokucindezeleka, kanye nokungasebenzi kahle kocansi (ukubukeza, bheka UMoradi noHuang, 2008).
 
Uhlome ngohlaka olusha lwe-theoretical kanye nezinyathelo ezintsha, ucwaningo lokuzibona ngezocansi lukhule ngokuqinile kusukela ku-1997. Iningi lokuhlaziya ligxile emiphumeleni yokuzibona ngokocansi, liphenya ukuthi i-SO ne-OBC ibathinta kanjani abesifazane. Uphenyo olunamandla ngemiphumela yokuchayeka emithonjeni yezokuxhumana ngocansi luyaqhubeka ngamanani amancane (isib. Aubrey, 2006a; Iwadi, 2002) kodwa sakhula ngemuva kokukhishwa kwe-2007 Umbiko we-APA Task Force mayelana nocansi lwamantombazane (APA, 2007). Lo mbiko wathunyelwa yi-APA, obukhathazekile ngokwanda kokwenza ucansi kwamantombazane emphakathini kanye nemiphumela yako engaba khona. Umbutho wabasebenzi wabekwa icala lokuhlola kanye nokufingqa ubufakazi obuhle kakhulu bezengqondo ngalolu daba. Lo mbiko ubuyekeze ubufakazi obukhona obukhona bokuzitika ngocansi kanye nemiphumela yokuya ocansini emantombazaneni nasemphakathini, wanikeza nezincomo zababambe iqhaza abaningi.
 
I-APA Task Force yahlela ukwenziwa kocansi njengento ebanzi kakhulu kunokucacisa ucansi, futhi yachaza ubulili njengokwenzeka lapho "inani lomuntu livela kuphela ekuthandeni kwakhe kwezocansi noma ekuziphatheni, ekubandakanyweni kwezinye izici; NOMA umuntu ubanjelwa ezingeni elilingana nokuheha ngokomzimba (kuchazwe ngokulingene) nokuba ngumuntu othandekayo; NOMA umuntu ahlukaniswa ngocansi — okungukuthi, enziwa into ethile yokusebenzisa abanye ubulili; NOMA ubulili benzelwe umuntu ngendlela engafanele ”(APA,2007, k. 1). Ngale ndlela, ucansi lwamantombazane nabesifazane lwakhiwa njengento eyenzekile yesiko, kwenzeka emikhiqizweni efana nezingubo namathoyizi, kokuqukethwe kwabezindaba kanye nokusebenzisana kwabantu.
 
Ngalezi zincazelo ezibanzi sekufikile imibuzo eminingi inkambu ingakaphendulwa ngokuphelele. Eminye yemibuzo ebalulekile ephakanyisiwe yile: Ingabe ubulili buyafana nokuzicabangela wena? Njengoba amaqembu ocwaningo ahlukahlukene asebenze ukuvivinya izakhiwo zombili izinkoleloze kanye nokukhathazeka okuphakanyiswe ngumbiko we-APA Task Force, imikhakha ehlukene iveze amagama asemqoka ngezindlela ezihlukile. Ngaphakathi kwengqondo yezenhlalo, ngokwesibonelo, iHolland neHaslam (2013) siphawulile ukuthi kunemibono ephambukayo yalokho okubandakanya ukuqonda okusobala kusuka ekugxileni ekubukekeni, ekubukeni umuntu ngokufana nento, ukuya ocansini, ukwenqaba umuntu ngamunye izimfanelo ezibenza babe ngabantu. Ukuhlaziywa kwakamuva kukhombisa ukuthi la magama amabili awafani; Ukuzicabangela wena kuphela kwengxenye eyodwa yezocansi, okuthe, njengoba kuchaziwe ngaphambili, kungathatha eyodwa yezindlela ezine. Okuningi kokudideka kungaqhamuka eqinisweni lokuthi inkolelo-mbono yenkolelo-mbono iyinkolelo-mbumbulu esetshenziselwa ukusekela umsebenzi ezintweni zombili eziqondile futhi ucansi. Ngaphezu kwalokho, ekucabangeni kwayo kokuqala (uFredrickson & Roberts, 1997), ukuphikisana nokwenza ucansi noma ukuphikisa ngokocansi (Murnen & Smolak, 2013). Kepha la magama amabili awafani, futhi ukuzicabangela indlela eyodwa kungukuboniswa kocansi.
 
Noma kungaba nzima ukuveza zonke izinto ezakha ucansi, ngithanda ukufaka okucacisiwe kulokho akuyona. Ubulili yi hhayi kufana nobulili noma ubulili. Kuyindlela yobulili. Uhlaka oluncane lokubaluleka nokubaluleka kwabesifazane lapho babonakala khona njengezitho zomzimba zocansi zokuzijabulisa kwabanye ngokocansi. Akukho ukuvumelana kwezocansi. Umuntu oyedwa "usebenzisa" omunye ukuzanelisa yena, ngaphandle kokubheka izidingo zomunye, izintshisekelo, noma izifiso zakhe (Murnen & Smolak, 2013). Injabulo nezifiso zabesifazane azibhekwanga. Futhi, ukutadisha ukuzibona ngokocansi kwabezindaba hhayi okufanayo nokufunda okuqukethwe kwezocansi kwabezindaba. Okuqukethwe kwezocansi kwabezindaba (isib. Imigqa yezindaba nengxoxo ku Sex and the City or Intando & Umusa) ibanzi kunokuqagela ukucabanga kocansi futhi ifaka izingqikithi eziningi, kufaka phakathi ukuboniswa kobuhlobo nobudlelwano bezocansi, izingxoxo zokuya ocansini, kanye nokuvezwa kwengozi yezocansi nokuziphatha okuphathelene nezocansi. Okokugcina, ukuphenya ngemiphumela emibi engaba khona yokucaciswa kobulili kwabezindaba akusho ukuthi lokho konkeAbezindaba bayinkinga noma ukuthi ucansi luyinkinga. Imiphumela emibi enjalo, uma ivela, iphakamisa ukuthi ubulili buyinkinga.

Ukubekwa phambili kokujeziswa kocansi kokuqukethwe kweMidiya: A Snapshot

Ukuqonda isisindo sale nto, kufanele siqale sithole umuzwa wokudlondlobala kwayo. Ngabe abathengi bezindaba bavezwa kaningi kangakanani ekubonisweni kwabesifazane ngokocansi. Izilinganiso zikhombisa ukuthi izingane zaseMelika kanye nentsha zichitha amahora amane zibuka ithelevishini futhi cishe amahora ayisishiyagalombili zisebenzisa imithombo yezindaba usuku ngalunye (Rideout, Foehr, & Roberts, 2010). Lezi zinombolo ziphakeme kakhulu kubantu abadala abasafufusa, abaneminyaka yobudala eyi-18 kuye kwengama-25, okubikwa ukuthi bachitha amahora ayi-12 ngosuku besebenzisa imidiya (uCoyne, Padilla-Walker, noHoward, 2013). Ingxenye eyodwa evelele yalezi zindaba ukuphikiswa ngokocansi kwabesifazane namantombazane asakhula. Ukuvezwa kwabantu besifazane okuphikisa ezocansi kuye kwaphawulwa ukuthi kuvela phakathi kwama-45.5% wabalingiswa besifazane abadala asebekhulile kuthelevishini yesikhathi sokuqala (uSmith, uChoueiti, uPrescott, noPieper, 2012), naphakathi kwama-50% wamalungu wabesifazane kuzinhlelo ezingokoqobo (Flynn, Park, Morin, & Stana, 2015). Ukuya ocansini kungabonakala nasengxoxweni, ngokuhlaziya okukhomba ukuthi ukubhekiswa kwabesifazane njengezinto zocansi kwenzeka izikhathi ezingama-5.9 ngehora ezinhlelweni zokuqomisana ngokoqobo (Ferris, Smith, Greenberg, & Smith, 2007). Ukuphikiswa kwezocansi kwabesifazane kwenzeka futhi emazingeni aphezulu kumavidiyo omculo, lapho abesifazane bevame kakhulu ukugqokiswa okuvusa inkanuko kunabesilisa (Aubrey & Frisby, 2011; Turner, 2011; Wallis, 2011; Isigceme, eRivadeneyra, Thomas, Day, & Epstein, 2012). Ngempela, amavidiyo angama-71% wabadwebi besifazane atholakele aqukethe okungenani eyodwa kwezinkomba ezine zokuphikiswa ngokocansi (UFrisby & Aubrey, 2012).
 
Ukwehlukaniswa kwabesifazane ngokobulili kugqame nasemhlabeni jikelele kwezokukhangisa, kunobufakazi bokuthi izithombe eziveza ucansi zabesifazane zibonakala ku-22% yezentengiso ze-TV ezibandakanya nabesifazane (Messineo, 2008). Okutholakele kuhlale kukhombisa ukuthi kuzikhangiso ze-TV abesifazane bakhonjiswa besesimweni sokukhumula, bakhombisa ubulili obuningi, futhi bakhonjiswa njengezinto zocansi kaningi kunamadoda. Le patheni ivele ekuhlaziyweni kwezentengiso ezinhlelweni zolimi lweSpanish (iFullerton neKendrick,2000), kwizikhangiso zase-US ngokuhamba kwesikhathi (Ganahl, Kim, & Baker, 2003), nakumazwe emhlabeni jikelele, njengeTurkey, iBulgaria, neJapan (i-Arima, 2003; I-Ibroscheva, 2007; UNelson & Paek, 2008; I-Uray neBurnaz, 2003). Isibonelo, ekuhlaziyweni kwezikhangiso ezingama-254 ezivela ePhilippines, abesifazane abaningi (52.7%) kunabesilisa (6.6%) bebegqoke ngendlela evusa inkanuko (Prieler & Centeno,2013). Lokhu kuvezwa kuvame kakhulu kwizikhangiso zebhiya. Ezikhangisweni zikabhiya nezingezona ezebhiya ezihloliwe ocwaningweni olulodwa, ama-75% ezikhangiso zebhiya kanye ne-50% yezikhangiso ezingezona ezabhiya zabizwa ngokuthi ezocansi, okubandakanya abesifazane ezindimeni ezilinganiselwe neziphikisayo (iRouner, iSlater, neDomenech-Rodriguez, 2003).
 
Ukuvezwa kwabesifazane okubeka obala ezocansi kudlulela ngaphandle kwethelevishini kweminye imidiya, njengamagazini nemidlalo yevidiyo. Ukuhlaziywa kubonisa ukuthi ama-51.8% ezikhangiso zomagazini afaka abesifazane njengezinto zocansi (uStankiewicz noRosselli, 2008), nokuthi lokhu kukhonjiswa kuvame kakhulu komagazini besilisa (75.98% wezikhangiso), omagazini besifazane (55.7% wezikhangiso), nomagazini wamantombazane asakhula (64.15% wezikhangiso). Okutholakele emashumini eminyaka adlule kuphawula nokwanda kwezocansi kwamantombazane komagazini bamantombazane (Graff, Murnen, & Krause, 2013), zamamodeli owesilisa nowesifazane Itshe eligingqikayo amakhava (Hatton & Trautner, 2011), nangamadoda aboniswe komagazini besilisa nabesifazane (Farquhar & Wasylkiw, 2007; UPapa, u-Olivardia, uBorowiecki, noCohane, 2001). Yize imidlalo yamavidiyo ingenazo izinombolo eziphakeme zabesifazane, lapho abesifazane bevela maningi amathuba okuthi babonakale bephikisana ngokocansi. Lo mkhuba ubonwe komagazini bemidlalo (iDill & Thill, 2007; IMiller & Summers, 2007), kwizembozo zemidlalo yevidiyo (Burgess, Stermer, & Burgess, 2007), nangesikhathi sokudlala kwangempela kwemidlalo (isb., Beasley & Collins Standley, 2002; IDowns & Smith, 2010). Isibonelo, ekuhlaziyweni kwabo kwesembozo segeyimu yevidiyo, uBurgess et al. (2007) uthole ukuthi i-21% kuphela yabalingisi abangabantu ababonakala bengabesifazane. Kulaba besifazane, i-42.3% yayinokulinganiselwa ngokomzimba (uma kuqhathaniswa ne-5.8% yamadoda), kuthi ama-49% aboniswe "njengophushile" noma "ophakeme kakhulu."
 
Lesi sifinyezo sinikeza isithombe esingemuva kwesithangami semidiya. Ukuvezwa kwabantu besifazane okwenziwe okuthile okwenzelwe okuthile kuyisici esijwayelekile semidiya eyaziwayo futhi kuvela ezinhlakeni eziningi zemidiya. Kwezinye izindlela, njengezinhlelo zeTV, abesifazane abaningi bayakhonjiswa, futhi ukunqunywa kungenye yezinto ezivezwa ezingasetshenziswa. Kwamanye amafomethi ezindaba, anjengemidlalo yevidiyo, bambalwa abantu besifazane abakhona, okukhuphula amathuba ukuthi intsha esebenzisa le ndlela ivezwe kwabesifazane kuphela ngale ndlela emincane. Njengoba uFredrickson noRobert (1997) kuphakanyisiwe, amandla wale conceptualization yabesifazane kungenzeka ukuthi ekuphepheni kwayo.

Imiphumela Yezindaba Zokuzitika Ngocansi Kwezindaba

Amathrekhi ocwaningweni lwe-Empirical

Ezingxenyeni ezisele zalesi sibuyekezo, ngigxila ekuphenyweni okunamandla kwemiphumela yokuchayeka kwabezindaba abahlosile. Ukuhlanganisa izindatshana zalokhu kubukeza, ngisebenzise izifundo ezishicilelwe kuphela, nezifundo ezishicilelwe ngesiNgisi, ngisebenzisa isikhathi esishiwo ngo-1995 kuya ku-2015. Ngithole izifundo ngisebenzisa izinjini zokusesha ezine: i-PsycINFO, i-Communication neMass Media Complete, i-PubMed ne-Google Scholar . Ngisebenzise lezi zibili ezintathu zesikhathi sokucinga: "imidiya kanye ne-objectif *," "imidiya nokwenza ucansi," kanye "nemidiya nento yezocansi *." Ngibe sengifaka esikhundleni salezi zinhlobo ngazinye esikhundleni “semidiya” kulezi zimbhangqa ezintathu zokusesha: ithelevishini, omagazini, amavidiyo omculo, imidlalo yevidiyo, ukukhangisa nama-movie. Ngiphinde ngenza nokuseshwa kokhokho ngezihloko ezikhona nokubuyekezwa. Yize izindatshana eziningi ezisezingeni eliphezulu nezilinganiselwe zihlola okuncamelayo nokutolikwa kokuqukethwe okuthile kocansi (isb., Cato & Carpentier, 2010), Ngikhethe ukugxila ezifundweni ezivivinya imiphumela yokuvezwa kwabezindaba ngokusebenzisa izindlela zokuhlola noma zokuhlobanisa. Lokhu kufaka phakathi izifundo eziveze abahlanganyeli kokuqukethwe okuhlukanisa; imiphumela ehlolwe yokusetshenziswa kwemidiya yansuku zonke, ejwayelekile futhi enembayo, ekuzimiseleni; noma ovivinya iminikelo emiphumeleni eminingi yokuvezwa kwansuku zonke kwabezindaba enekhodi njenge-ideectif. Ngakho-ke, ingxenye yokuvezwa kwabezindaba kwakufanele ibe yingxenye yocwaningo. Angifakanga izindatshana ezihlola kuphela iminikelo yokuzicabangela eminye imiphumela, noma evivinya ukuqondwa kwangaphakathi kwezinjongo zemidiya ngaphandle kokulinganisa ukubonakaliswa kwemidiya.

Makeup wezifundo

Ukubuyekezwa kwami ​​kwenkundla kuveze ukushicilelwa kwe-109 okuqukethe izifundo ze-135. Njengoba kukhonjisiwe Umfanekiso we-1, lezi zifundo ziskenezele isikhathi esigcwele kusuka ku-1995 kuya ku-2015. Kodwa-ke, inqwaba yezifundo (i-113 ye-135, noma i-84%) yashicilelwa kwi-2008 noma emuva kwesikhathi, ngemuva kokukhishwa kwe-2007 Umbiko we-APA Task Force Report. Ukusola kwami ​​ukuthi lo mbiko we-APA ubesebenza njengento ebusayo futhi usize ukuheha ukunakwa kulolu daba, ikakhulukazi, kanye nokulinganiselwa emsebenzini okhona, ngokuqondile. Izifundo ze-135 zibonisa izigameko eziningi, kufaka phakathi i-psychology yezenhlalo, ukuxhumana, izifundo zabesifazane, ezenhlalo, impilo yomphakathi, i-neuroscience, kanye ne-psychology yokuthuthuka. Ngempela, ukushicilelwa kwe-109 (kumakwe njenge-asterisk kuzethenjwa) kuvela kumaphephabhuku ahlukene angaphezu kwe-40, okukhombisa ukuthi intshisekelo kulolu daba ibanzi. 

Umfanekiso 1. Ukusatshalaliswa kwezifundo eziyi-135 ngokuhamba kwesikhathi.

 

 
Ukwehluka okuncane, kepha, kubonakala ezinhlotsheni zezindlela ezisetshenziswayo. Ezifundweni ze-135, i-98 (72.6%) kwakuyimiklamo yokuhlola eyadalula abahlanganyeli kokuqukethwe okuthile kwabezindaba, okuvama ukucacisa abanye nokungaqondile. Yize le ndlela inenzuzo ngoba ilawulwa ngokuqinile futhi ngoba ivumela izitatimende mayelana nokubhekela, kuvame ukuba nokuqina okuncane kwangaphandle. Izisusa zemidiya kwesinye isikhathi ziseyizithombe ezibukwa kukhompyutha, okuwumbono okhawulelwe kakhulu wokuqukethwe kwabezindaba. Ngaphezu kwalokho, izibonelo zabezindaba zikhethwa ngumcwaningi futhi ngenxa yalokho kungenzeka zingakhombisi okuqukethwe abantu abekhethe ukukubukela ngokwabo. Izifundo ezisele ziwohloka ngalezi zindlela ezilandelayo: I-28 (20.7%) kwakuyizigaba ezincanyana, izifundo ezihambelana nokuhlolwa okuvivinya iminikelo yokuvezwa kwabezindaba nsuku zonke ezimweni zengqondo, izinkolelo nokulindelwe; Izifundo ze-5 (3.7%) zaziyizifundo ezenziwa isikhathi eside ezihlola iminikelo yokuvezwa kwabezindaba njalo ngezimo zengqondo zakamuva, izinkolelo nokulindelwe; kanye ne-4 (3.0%) izifundo ezihlanganiswe zokuhlola kokuhambelana nokuhlola.
 
Yiziphi izinhlobo zemidiya ezazibhekwe kulokhu kuhlaziya? Ngaphesheya kwezifundo ze-135, izifundo ze-68 (50.4%) zigxile ezithombeni ezibukwayo, njengokukhangiswa komagazini noma izithombe; Izifundo ze-22 (16.3%) zigxile kwimidiya yevidiyo, njengeziqeshana ze-TV, ezentengiso, noma amafilimu. Izifundo eziyishumi (7.4%) zigxile kwimidiya yomculo, ikakhulukazi amavidiyo omculo. Izifundo eziyishumi nanye (8.2%) ezigxile kumageyimu wevidiyo noma ngokoqobo olungabonakala. Ekugcineni, izifundo ze-24 (17.8%) zabheka imidiya eminingi kulezi zigaba, zivame ukuhlola uhlobo oluthile lokuvezwa kwe-TV, ukusetshenziswa kwamamagazini, nokusetshenziswa kwevidiyo yomculo.

Ngokuya ngamasampula akulezi zifundo, ukwakheka kumelela ucwaningo olujwayelekile lwe-psychology, oluthembele kakhulu kumachibi ezifundo zeziqu zabafundi ikakhulu abaMhlophe, abaseNtshonalanga nabafundile (uHenrich, uHeine, noNorenzayan,2010). Kwakunamasampula we-137 phakathi kwalezi zifundo ze-135 (izifundo ezimbili zahlola isampula yabafundi besikole esiphakeme kanye nasekolishi). Izincazelo zalaba ababambiqhaza zinikezwe Ithebula 1. Ngokuya kweminyaka yokubamba iqhaza, iningi lababambe iqhaza lalingaphansi kweziqu, inani elilinganayo lentsha (imvamisa abafundi bezikole eziphakeme) kanye nabantu abadala. Izifundo ezinhlanu kuphela ezihloliwe izingane. Futhi, kufanelekile ilebuli ye-WEIRD (ie, iNtshonalanga, ifundile, izimboni, icebile, kanye nentando yeningi) ngocwaningo lwe-psychology (uHenrich et al., 2010, okutholakele kukhombisa ukuthi zonke izifundo kodwa eyodwa zivela ezizweni zaseNtshonalanga, iningi livela e-United States (izifundo ze-88, noma i-64%). Ngaphakathi kwamasampula we-88 aqhamuka e-United States, wonke kepha ayisishiyagalolunye ayenamasampula amaningi amhlophe (ngaphezulu kwe-55% White). Lezi zinhlobo eziyisishiyagalolunye ezahlukahlukene zazihlaba umxhwele kepha kungenzeka ukuthi zaziwumphumela wezezindawo lapho kwenziwa khona ucwaningo (isib., ISouthern California, iNyakatho California), ngoba ubuhlanga bekuqabukela buyingxenye yama-hypotheses ngaphakathi kwalezi zifundo. Isifundo esisodwa kuphela salaba abayisishiyagalolunye (uGordon, 2008) ubuke isampula yohlanga oluncane lwendabuko. Ngakho-ke, okutholwe kulo mkhakha kusekelwe kakhulu kulokho okwenzeka kwabafundi abaMhlophe e-United States. 

Ithebula 1. Ukubalwa kwamasampula ayi-137 Ngaphakathi kwezifundo eziyi-135 zezeMidiya nezocansi

CSVPDFKhombisa Ithebula

Ingabe Ukuchayelwa Kwezindaba Ezingcolile Zobulili Kuthinta Indlela Abantu Abazibona Ngayo?

Ukuzibophezela

Isizinda esivelele sokucwaninga kule ndawo sigxile ekutheni ngabe ukuvezwa kokuqukethwe kwabezindaba okuhlose ucansi kuthinta indlela abantu abazibona ngayo kanye nemizimba yabo. Umphumela owodwa ofundwe ukuziphikisa, uqobo kulinganiswa nge-SOQ noma nge-subscale yokubhekwa ye-Objectified Body Consciousness Scale (McKinley & Hyde, 1996). Lapha, umbuzo oyisihluthulelo yilokhu: Ngabe ukuvezwa kokuqukethwe kwabezindaba okuhlonza ngokocansi abesifazane kuholela abesifazane abasebasha ukuba bazibone noma baziphathe njengezinto zokwenza ucansi futhi babone ukubukeka kwabo njengokwezinye izimfanelo zomzimba? Ngembule izifundo ze-16 ezihlola ukuxhumana okuqondile phakathi kokuvezwa kwemidiya yansuku zonke, kungaba izinhlobo ezithile zemidiya noma okuqukethwe okukhonjwe njengokuphezulu ekuzimiseleni ngocansi, kanye ne-SO phakathi kwabesifazane. Kodwa-ke, imiphumela ngaphakathi kwalolu cwaningo ayiqinile ngokuqinile. Abanye abahlaziyi bathole ukuthi ukutholakala njalo kokuqukethwe kwe-TV okubonisa ucansi kuhlobene nesici esiphakeme kakhulu se-SO (Aubrey,2006a; IVandenbosch, i-Muise, i-Eggermont, ne-Impett, 2015-Izifundo ezi-2) kanye nokuzibhekisisa (i-Aubrey, 2007; Grabe & Hyde, 2009). Abanye bathola ukuzibandakanya okukhulu kwemidiya evikela ucansi ngesilinganiso sezinhlelo ze-TV, omagazini, neminye imidiya (Aubrey, I-2006b; I-Nowatzki & Morry, 2009) noma ngomqondo obanzi wezocansi, lokho kufaka ukubhekwa nezinye izinyathelo (iWadi, iSeabrook, iManago, neRed, 2016). Ekugcineni, ucwaningo oluningi lubike ubudlelwane obuphakathi kokuvezwa kwamamagazini esindayo kanye ne-SO (Aubrey, 2007; Fardouly, Diedrichs, Vartanian, & Halliwell, 2015; Morry & Staska, 2001; USlater noTiggemann, 2015; IVandenbosch ne-Eggermont, 2012, 2015; I-Zurbriggen, i-Ramsey, ne-Jaworski, 2011). Lawa maphethini wonke asekela ukulindelwa komqondo we-ideecifying.
 
Ngaso leso sikhathi, kutholakale ukuhlaziya okuningi cha ubudlelwano obalulekile phakathi kokuchayeka kokuqukethwe kwe-TV okuthanda ukwenza ucansi noma okuqukethwe okuphelele kwe-TV nokubhekwa (i-Aubrey, I-2006b USlater noTiggemann, 2015; UTiggemann noSlater, 2015) noma uphawu lwe-SO (Aubrey,2007; USlater noTiggemann, 2015; IVandenbosch ne-Eggermont, 2012). Ngaphezu kwalokho, abanye abatholanga minikelo ebalulekile yokuvezwa kumamagazini aqukethe ucansi noma kumamagazini abesifazane (Aubrey, 2006a; UTiggemann noSlater, 2015), wokukhombisa ukuvezwa kukamagazini nokuvezwa kwe-TV kuhlanganisiwe (Kim, Seo, & Baek, 2013), noma ukuvezwa ngokuphelele kwemidiya okucacayo (Zurbriggen et al., 2011).
 
Lokhu okutholakele okuhlanganisiwe okuhlanganisiwe kuqiniswa yimininingwane enamandla yokuhlola evela ezifundweni eziyi-18 (ukushicilelwa okungu-16) okukhombisa ukuthi abesifazane abasebancane badalulwe ebhodini ngokuhlonza ngokobulili okuqukethwe kwabezindaba kubike amazinga okuziphikisa aphezulu kunabafundi abadalulwe kwimidiya engathathi hlangothi noma engabekeli obala ( isb., Aubrey & Gerding, 2014; IChoma, iFoster, neRadford, 2007; Daniels, 2009; I-Ford, iWoodzicka, iPitit, iRichardson, neLappi, 2015; IHalliwell, iMalson, neTischner, 2011; UHarper noTiggemann, 2008; ngemiphumela engelutho, bona u-Aubrey, 2010; noPennell & Behm-Morawitz, 2015). Isibonelo, abesifazane abenza iziqu zokuqala ababuke izithombe eziyisithupha ezigcwele zomzimba zabesifazane abakhombisa izinga eliphakeme lokuchayeka komzimba baveze ukuziphikisa kombuso okuphezulu kanye nezincazelo ezinhle ezimbalwa zemizimba yabo kunabesifazane ababona izithombe zezitho zomzimba noma ezingekho emzimbeni (Aubrey, UHenson, Hopper, noSmith, 2009). Cishe izifundo ezimbili Fox, Ralston, Cooper, noJones (2014) kukhombise ukuthi ukulawula i-avatar enobulili obuthile kumdlalo wevidiyo kubangele ukuthi i-SO ibe ngcono kakhulu phakathi kwabesifazane abaneziqu kunalokho kulawula i-avatar engaphendukanga. Ngemuva kokubuka izithombe zamamodeli noma abasubathi abathanda ukuya ocansini, abesifazane abasebasha bacele ukuzichaza basebenzise amagama amaningi bagxila ebuhleni nasekubukekeni kwabo kanye nemigomo emincane egxile ebuntwini babo kunabesifazane ababone izithombe zabasubathi abasebenza (uDaniels, 2009; Smith, 2015). Sekuvele nezinto ezilinganiselayo eziveza izimo lapho le miphumela iba buthakathaka noma iqine ngaphansi kwayo. Okuphawulekile lapha yiminikelo yomjaho obambe iqhaza nohlobo lwezemidlalo olukhonjisiwe (UHarrison noFredrickson, 2003), yesimo sokuzivocavoca ngenkathi ubuka okuqukethwe kwabezindaba (Prichard & Tiggemann, 2012), nange-trimester, iminyaka, nokukhulelwa kwangaphambilini phakathi kwabesifazane abakhulelwe abadalulwe kulokhu okuqukethwe (Hopper & Aubrey, 2011).
 
Ngaphezu kwalokho, yize iningi lalezi zifundo zivivinya abesifazane, kulandela izakhiwo zethiyori yokuphikisa (UFredrickson & Roberts,1997), kunobufakazi obuqhamukayo bokuthi ukuvezwa kwabezindaba kwabesilisa kuhlobene nokuzibona kwabo (i-Aubrey, 2006a; Aubrey, 2007; Aubrey & Taylor, 2009; Dakanalis et al., 2012; IVandenbosch ne-Eggermont, 2015; UZurbriggen et al., 2011) kanye nokuzitika ngocansi (Ward et al., 2016). Isibonelo, u-Aubrey (2006a) ubike ukuthi ukuvezwa kwamadoda kwi-TV ehlose ucansi eTime 1 kwabikezela ukwanda kwesimo sokuziphikisa ngemuva konyaka, nokuthi ukuvezwa komagazini nezinhlelo ze-TV ezihlose ngokocansi ngamunye wabikezela ukwanda kokuqashwa komzimba kwamadoda. Esifundweni se-equation modeling modeling (SEM), esetshenziswa ngokocansi okukhomba ukusetshenziswa kwemidiya (okungukuthi, ukuvezwa kwezinhlelo ze-TV ezihlose ucansi eziyi-16 nomagazini abayi-16) kwabikezela ukuziqapha okukhulu kwamadoda amadala abesilisa nabesilisa abesilisa nabesilisa abesilisa nabesifazane (Dakanalis et al., 2012). Kodwa-ke, kubikwa imiphumela engekho nhlobo, ngokuvezwa njalo kwezinsizwa kumamagazini okuqina (iMorry & Staska, 2001), ukuvezwa kokuhlolwa kokuhlose izithombe zemagazini (Michaels, Parent, & Moradi, 2013), nokuvezwa okuvamile kwabafana abasakhulayo eziteshini zamavidiyo omculo, omagazini bamantombazane, noma ezinhlelweni ze-TV (Vandenbosch & Eggermont, 2013) ngamunye ehluleka ukubikezela ukuziphikisa kwabo. Njengoba ukuvezwa kwemidiya kwabesilisa abenza ucansi kwanda kakhulu (isib., IHatton & Trautner, 2011), ukuhlola okuqhubekayo kwalokhu okwakhiwe phakathi kwabesilisa kuyadingeka ukusiza ukucacisa amandla ahilelekile.

Ukwaneliseka komzimba

Ukukhathazeka okuhlobene nemiphumela engaba khona yemithombo yezindaba ehlose ucansi kubo ngamandla abo okunciphisa ukwaneliseka kwababukeli ngemizimba yabo nokubukeka kwabo. Kunobufakazi obuningi bokuthi ukuchayeka kokuncanyana kwabezindaba kwabesifazane nokuhle kwemisipha kwabesilisa ngakunye kuhlotshaniswa nezinga eliphakeme lokunganeliseki komzimba, futhi nezinkolelo nokuziphatha okukhombisa indlela ephambukile yokudla (ngokubuyekezwa kwe-meta-analytic, bheka iBarlett, amaVowels , & Saucier, 2008; IGrabe, iWard, neHyde, 2008; IGroesz, i-Levine, ne-Murnen, 2002; I-Holmstrom, 2004). Ukuchayeka kwimithombo yezindaba eqinisekisa ucansi kuveza izinhlangano ezifanayo? Lokhu kubuyekezwa kugxile ezifundweni ezihlole ukuxhumeka okuqondile phakathi kokuchayeka kwababukeli kwimidiya evikela ucansi kanye nokunganeliseki komzimba wabo.
Ngakho-ke, kunobufakazi obuningi bokuhlola ukuthi intsha kanye nabantu abadala abavezwe ezithombeni ezihlose ukuya ocansini babika ukukhathazeka okukhulu komzimba nokungagculiseki komzimba kunabantu abangazange bavezwe yilezi zithombe. Lokhu okutholakele kuvele phakathi kwezifundo zokuhlola abesifazane nabesilisa abenza iziqu zabafundi, intsha, nabantu abadala emphakathini, futhi kuvele phakathi kwamasampula emazweni amaningi, kufaka phakathi i-United States, Canada, Belgium, Australia kanye neNetherlands. Iphinde yavela ezinhlakeni eziningi zezindaba, kufaka phakathi izithombe zemagazini (iDens, De Pelsmacker, neJanssens, 2009; UFarquhar noWasylkiw, 2007; UHalliwell et al., 2011; UHarper noTiggemann, 2008; IKrawczyk & Thompson, 2015; Lavine et al., 1999; I-Mulgrew ne-Hennes, 2015; UMulgrew, uJohnson, uLane, noKatsikitis, 2013; Smith, 2015; kepha bona uJohnson, McCreary, & Mills, 2007; noMichaels, Umzali, noMoradi, 2013; ngemiphumela engelutho phakathi kwamadoda angaphansi kweziqu), izihloko zemagazini (Aubrey, 2010); amavidiyo omculo (Bell, Lawton, & Dittmar, 2007; UMischner, van Schie, uWigboldus, van Baaren, no-Engels, 2013; UPrichard noTiggemann, 2012), iziqeshana zefilimu (Pennel & Behm-Morawitz, 2015), ezentengiso zethelevishini (Strahan et al., 2008), nezithombe ezweni elibonakalayo (i-Overstreet, iQuinn, neMarsh, 2015). Isibonelo, abesifazane abathole iziqu abadalulwa ezentengiso ze-TV ezibonisa ucansi babike ukusekela ukuzethemba kwabo ngokubukeka kwabo, ukwaneliseka komzimba ophansi, nokukhathazeka okwengeziwe ngemibono yabanye ngabo kunabesifazane ababuke ukuthengiswa ngaphandle kwabantu (Strahan et al., 2008). Ukuhlola amantombazane asakhula, uBell et al. (2007) kubikwe ukuthi ukungoneliseki komzimba kukhuphuke ngemuva kokubuka amavidiyo womculo aqukethe ucansi, kepha hhayi ngemuva kokulalela izingoma ezivela kumavidiyo noma ukufunda uhlu lwamagama.
 
Zimbalwa kuphela izifundo eziye zabheka ukuxhumana phakathi kokusebenzisa njalo imithombo yezindaba yokuhlukumeza ngokocansi, ekhonjwe injalo, nokungagculiseki komzimba. Phakathi kwezindatshana eziyisikhombisa ezihlangabezane nalezi zindlela, okutholakele kuxubene ngandlela-thile futhi kuvame ukuhambisana nemibandela. Isibonelo, uGordon (2008) ithole ukuthi phakathi kwamantombazane amnyama esakhula, ukutholakala okukhulu ngomlingiswa owuthandayo we-TV kanye nabaculi bomculo abangazethembi ngamunye wabikezela ukubaluleka okukhulu ngokukhanga. Aubrey (2007) ithole ukuthi, phakathi kweziqu zabafundi, ukuchayelwa kumamagazini nezinhlelo ze-TV kukalwe kakhulu ekuzimiseleni ngocansi ngamunye wabikezela amahloni amakhulu omzimba nokukhathazeka okukhulu ngokubukeka. Kodwa-ke, bonke ngaphandle koyedwa walezi zinhlangano ezine wanyamalala lapho ukubhekwa komzimba kufakiwe ezikweni zokubuyiswa. Ukutholwa kolunye ucwaningo kunesimo esijabulisayo, sinemiphumela eqondile yemidiya eqondile ekuhlazisweni komzimba noma ukubukeka kokukhathazeka / ukukhathazeka okungaveli nakancane (Aubrey, I-2006b Aubrey & Taylor, 2009; Dakanalis et al., 2012), noma ukungabi nalutho uma ezinye izinto eziguquliwe zithathwa kumodeli yokugcina noma i-equation (Kim et al., 2013; USlater noTiggemann, 2015). Kunzima ukucabanga ukuthi lesi sixhumanisi asikho, ikakhulukazi ngoba iningi lezinye izifundo zokuhlolwa kwemiphumela yezindaba ezithambile zabezindaba zithole ukuthi ukusetshenziswa okuvame kakhulu kwamavidiyo omculo noma omagazini bemfashini, izinhlobo ezaziwa ziphezulu kakhulu ngokobulili ukunganeliseki komzimba ophakeme (ukuze ubuyekezwe, bona uGrabe et al., 2008). Ngakho-ke, ukufundelwa okuqhubekayo kwalombuzo kufanelekile, ukuhlola uhlu lwabezindaba, nokubalwa okuqondile kokusetshenziswa kobulili okucacile kwezindaba zocansi.

Umsebenzi Wezempilo Wezocansi Nobudlelwano

Umphumela wokugcina ohlongozwayo ngombono wokuphikisa wokuchayeka kokuqukethwe okugxile ngokocansi kungumthelela empilweni nasekusebenzeni komuntu ngokocansi. Kulindelwe ukuthi ukuvezwa kwezithombe zabesifazane njengezinto zocansi kungakhuthaza abesifazane ukuthi bazibone njengezinto zocansi kunalokho abasebenza ngocansi, ngaleyo ndlela kunciphise ukusebenza kwezocansi okunempilo (Fredrickson & Roberts, 1997; McKinley & Hyde, 1996). Bambalwa abacwaningi abahlole le modeli yezinyathelo ezimbili ngqo, noma bahlole ukuxhumana phakathi kokuchayeka emithonjeni yezindaba nokwenza umsebenzi wobulili. Kuhlolwa iziqu ze-384, u-Aubrey (2007) ithole ukuthi ukuvezwa njalo kwabezindaba kukalwe kakhulu ekuzimiseleni ngokobulili kubikezela ukuzazi okukhulu kwesithombe somzimba ngesikhathi sobulili kepha akunamphumela wokuzibona ngocansi. UTolman, uKim, uShooler, noSorsoli (2007) ithole ukuthi emantombazaneni asakhula kuvezwa okuningi kokuqukethwe kwe-TV okuqokomisa amasu wokuthandana kwabantu besifazane, kufaka phakathi ucansi, kubikezela isipiliyoni esithe xaxa kwezocansi kepha i-ejensi encane yezocansi. Muva nje, iVandenbosch ne-Eggermont (2015) ukuxhumanisa okulungisiwe phezu kwesikhathi phakathi kokuchayeka kwentsha kumamagazini abonisa ubulili, ukwaziwa kwangaphakathi kwemibono yokubukeka kwamasiko, ukubonga kwabo ukubukeka ngaphezulu kwekhono (isilinganiso sabo se-SO), ukuzibheka kwabo, nokuzibandakanya kwabo ezindleleni ezintathu zokuziphatha zocansi. Ukutholwa kuqinisekisile izici zale modeli yezinyathelo ezimbili yezenzo ezimbili zocansi. Ngokuqondile, ukutholakala kwabezindaba ngocansi kwabikezela ukubukeka okuguquguqukayo, okubuye kwabikezela isipiliyoni ngokuqabula kwaseFrance nangokuzibandakanya ocansini.
 
Yize umbono othi the concecifying ideation uthi okuqukethwe okugcizelela kufanele kuthinte ukusebenza kocansi kwabesifazane, kukhona ubufakazi bokuthi amadoda nawo ayathinteka. Okokuqala, okutholakele kukhombisa ukuthi ukuchayeka ezithombeni zabesifazane ezihlukumeza ngokocansi kuhlobene nomuzwa wezinsizwa ezingezinhle ngokwengeziwe kwabo siqu imizimba, njengoba kukhonjiswe ngamazinga aphezulu okuziphikisa nokuziqapha kanye nokuhlonipha umzimba okuphansi (Aubrey & Taylor, 2009; Dens et al., 2009; UJohnson et al., 2007; Lavine et al., 1999). Okwesibili, okuqukethwe okubekiwe kunikela emibonweni yamadoda mayelana nokuqomisana nezinjongo zokuphola. Ukubuka ukukhangisa okukhangayo kwe-TV kukhonjisiwe ukuthi kuthinta izinga lokubaluleka kwabafana abasebasha elibonisa ubuzungu nokuheha ekukhetheni usuku (Hargreaves & Tiggemann, 2003). Kusetshenziswa idatha ye-longitudinal, Ward, Vandenbosch, ne-Eggermont (2015) kubonise ukuthi ukuvezwa kwabafana abasencane kumamagazini ocansi kukhulisa ukubaluleka abakwabeka ngosayizi womzimba wamantombazane nezitho zomzimba zocansi. Kwatholakala ukuthi lokhu kucatshangelwa kwamantombazane kubangela ukwamukelwa kwabafana kwamasu okuthandana asebusweni.
 
Ekugcineni, ukubonakaliswa kwemidiya eqondile kukhonjisiwe ukuze kulolonge ukuhlangana kwabafana nabalingani babo besifazane. U-Aubrey noTaylor (2009) babike ukuthi amadoda aphansi kweziqu abonisa izithombe zomagazini zabesifazane abanobulili obugqamile azwakalisa ukuzethemba okuncane emandleni abo okuthandana kunawesilisa ngaphandle kwalokhu kuvezwa. U-Aubrey noTaylor bathi ukuvezwa ezithombeni zabantu besifazane kubukeka sengathi kwenza amadoda akhathazeke ngokubukeka kwawo, mhlawumbe ngokunikeza ukukhathazeka ngokuthi ngabe akhange ngokwanele yini ukuphishekela abesifazane njengalezo zithombe. UZurbriggen et al. (2011) rkwavela ukuthi ukusetshenziswa kwabantu besilisa okuvame ukuthinta imidiya (i-TV, amafilimu, omagazini) kuhlotshaniswa nokuzethemba okukhulu kwabalingani babo bezothando, okuyinto uqobo eyayixhunyaniswe namazinga aphansi wokweneliseka kobuhlobo nokweneliseka ngokocansi, nokulawula ngisho nokuzibona. Yize ucwaningo kule ndawo lusavela, lokhu okutholakele kukhombisa ukuthi kungaba wusizo ukuhlola ukuthi ukubonakaliswa kwabesifazane abanezinhloso ezinhle kuyithinta kanjani imibono yabesilisa yabesifazane nangobudlelwano obuphilile.

Ingabe Ukuchayeka Kokuqukethwe Kwezocansi Okuqukethwe Ocansini Kuyithinta kanjani indlela Esibona Ngayo Abesifazane?

Ukucubungula

Ukubusa kwethiyori yokuphikisa kanye nemibono yokuqonda komzimba okuphikisiwe kunciphise ukuhlaziywa kwemiphumela yokunqanda abezindaba ngemibono yokuzazi, ngamanye amagama, imiphumela ekuziphikiseni, ukwaneliseka komzimba, kanye nempilo yengqondo neyezocansi. Kodwa-ke, futhi kunjalo ukuthi ukuchayeka kulokhu okuqukethwe kuthinta indlela esibazisa ngayo abesifazane, ngokujwayelekile. Komunye umugqa wezifundo, abacwaningi bahlole ukuthi ukutholakala kwezithombe zocansi zabesifazane kubonakala kanjani ngokuqonda (ukuze kubuyekezwe kahle le ndlela, bheka iLoughnan & Pacilli, 2014). Nanku umbuzo yilokhu: Ngabe abantu abahluzekile babonwa ngezinqubo ezisetshenziselwa ukuqonda izinto noma ngezinqubo ezisetshenziselwa ukuqonda abantu? Ukuphendula lo mbuzo, abacwaningi basebenzisa izimangaliso zokuhlola lapho abantu bechayeka ezithombeni zabantu abanenhloso yokuya ocansini nabangavumelekile abaye bashintshwa ngandlela thile (isb., I-inverted, kuboniswe kuphela izingcezu, kuboniswe ngezingxenye ezingahanjiswanga) bese bahlola umehluko ku imibono yababambiqhaza kanye nokusebenza kwalezi zithombe. Ubufakazi ocwaningweni obuningana bukhombisa ukuthi indlela esibona ngayo futhi sisebenza ngayo ngezithombe zocansi zabesifazane iqondanisa okuningi nokuthi sicubungula izinto kanjani kunendlela esicubungula ngayo abantu.
 
Ngokuqondile, njengezinto, abesifazane abenza ucansi babonakala beshintshana, ukuze ababambiqhaza benze amaphutha amaningi enkumbulo ngokufanisa amakhanda nemizimba ephikisiwe kunamakhanda nemizimba engachazwanga (iGervais, iVescio, ne-Allen,2011); njengezinto, abesifazane abahlukunyezwa ngokobulili babonakala ngokulingana kahle futhi kuguquliwe (uBernard, Gervais, Allen, Campomizzi, & Klein, 2012; UBernard, uGervais, u-Allen, uDelmee, noKlein, 2015); nezitho zomzimba zocansi zabesifazane zibonwa kangcono uma zethulwa zodwa kunasesimweni somzimba wonke, okuhambisana nokuqashelwa kwento (Gervais, Vescio, Förster, Maass, & Suitner, 2012). Ngaphezu kwalokho, ucwaningo olwenziwe kusetshenziswa imisebenzi yokuhlangana ngokuphelele lukhombisa ukuthi abantu mancane amathuba okuthi bahlobanise imizimba yabesifazane ocansini ngamagama abonisa ubuntu nokuzithoba (isb., IPuvia neVaes, 2013). Vaes, Paladino, noPuvia (2011) kukhombisile ukuthi ngenkathi ababambiqhaza bebhekene nezithombe zabesifazane nabesilisa abangaqondile futhi abangaqondile, abesifazane abanezinhloso zabo yibo kuphela ababehlotshaniswa kalula namagama ahlobene nomuntu (isib. isiko, unyawo) kunokuba ngamagama ezilwane (isib. ukuqhuma, ukudonsa). Ngokufanayo, uCikara, u-Eberhardt, noFiske (2010) kukhombisile ukuthi izinsizwa ezikhombisa amazinga aphezulu wobudlova obunobudlova ahlobisa abesifazane abathandanayo kwezocansi ngokuba yizinto, hhayi ababambi bezenzo, uma kuqhathaniswa nabesifazane abangazwisisi. Sekukonke, kubonakala sengathi ukubuka izithombe zabantu abanezifiso zocansi akuzenzi zisebenze izinqubo zokuqonda ezibandakanyekile lapho kucatshangwa ngabantu, futhi esikhundleni salokho kusebenze izinqubo zokuqonda ezivame ukugcinelwa izinto (Schooler, 2015).
 
Ngokunikwe lokhu okutholakele, abacwaningi sebeqalile ukuphenya ukuthi ngabe zikhona yini izimo lapho abesifazane abanukubezwa ngokocansi bengabantu kakhulu noma behliswa ubuntu. Ubufakazi bukhombisa ukuthi izithombe zocansi zabesifazane zicutshungulwa ngokuqonda njengabantu (isb., Ukwenziwa abantu kakhulu) lapho izidumbu zabesifazane ezinukubezwa ngokocansi zethulwa kumongo ogqamisa imfudumalo nekhono labesifazane (uBernard, uLoughnan, Marchal, Godart, noKlein, 2015); lapho izithombe zesifazane ezocansi zihambisana kakhulu, njengezithombe zocansi zesilisa (Schmidt & Kistemaker, 2015); noma lapho abesifazane bebona izithombe benconyelwa ukukhumbula izikhathi lapho babephethe amandla (Civile & Obhi, 2015). Abesifazane abahlukunyezwa ngokocansi bavame ukwehliswa ubuntu noma bahlotshaniswe namagama ezilwane lapho inhloso yocansi yenziwe yasebenza phakathi kwamadoda; lapho abesifazane bebika ukusondelana okuncane nabesifazane abaphikisiwe; phakathi kwabesifazane abashukumiseleka ngokukhethekile ukubukeka bekhanga kwabesilisa; noma phakathi kwabesifazane abazuza amaphuzu aphezulu ekuziphikiseni (i-Puvia ne-Vaes, 2013; Vaes et al., 2011). Ngokubambisana, leli qembu lezifundo libonisa ukuthi izithombe zobulili zabesifazane zicutshungulwa ngokucophelela ngezindlela ezihlukile ekutheni izithombe ezingezingezi zicutshungulwa kanjani, futhi lokhu kwehluka kuhlela abesifazane abathandana ngokobulili ngezindlela ezingezincane zabantu.

Izici Zokuziphatha Zabantu Abanqunyelwe

Ngaphezu kokucutshungulwa kwengqondo yabantu abaphikisiwe ngokuhlukile kunabantu abangaziwa, ingabe bukhona ubufakazi bokuthi senza izinhlobo ezithile zokucabanga nokwahlulela ngazo? Futhi, besebenzisa ama-paradigms wokuhlola avela kwengqondo yezenhlalo neyokuqonda, abacwaningi bathole ukuthi abantu ababoniswa ngezindlela zocansi noma eziphikisanayo babonwa kabi. Uma kuqhathaniswa nabesifazane abakhonjiswe ngokugqoka okujwayelekile noma okungajwayelekile, noma abakhonjiswa ngobuso kuphela, abesifazane abanukubezwa ngokocansi kanye / noma abagqoke ngezindlela ezigcizelela imizimba yabo balinganiswa ngabanye njengabanekhono eliphansi, ikhono emphakathini, futhi ubuhlakani (Glick, Larsen, Johnson, & Branstiter, 2005; Loughnan et al., 2010; URudman noBorgida, 1995; I-Wookey, i-Graves, ne-Butler, 2009). Ekhombisa ngokukhalipha ubukhulu balesi simiso, uScooler (2015) wethule ababambiqhaza ngendaba ephephandabeni ekhuluma ngomongameli waseyunivesithi onamandla futhi onekhono. Kwabanye ababambiqhaza, le ndaba yethulwe eceleni kwesikhangiso esiveza nowesifazane ocansini; nakwabanye, ibekwe eceleni komkhangiso ongathathi hlangothi. Okutholakele kukhombisa ukuthi abesilisa (kodwa hhayi abesifazane) ababuke lesi sihloko sibhangqiwe ngesikhangiso esenziwe ngocansi bathi abanekhono elingcono kumongameli waseyunivesithi ukwedlula abesilisa abakwezinye izimo (uScooler, 2015). Ngaphezu kwalokho, ubufakazi bukhombisa ukuthi ukugxila ekubukekeni kobuntu bezindaba hhayi kubuntu bakhe ngenkathi ubuka iziqeshana zomsebenzi wakhe kuxhunyaniswa nokulinganisa izinhloso zabesifazane (kodwa hhayi zabesilisa) njengokufudumele, isimilo, kanye nekhono (Heflick, Goldenberg , Cooper, nasePuvia,2011). Lo mphumela uphindaphindwe kuzinjongo zesifazane eziphelele zomsebenzi nezibalo. Kuvela ukuthi ukubonwa njengento yocansi futhi kungenye into eyinkinga, kumamodeli ocansi afakwe ngekhono, njenge-athleicism noma ikhono lezibalo, ahamba kangcono emibonweni yokuthi labo abamane benza ucansi. Ngempela, uJohnson noGurung (2011) ithole ukuthi, ngokuqhathanisa amamodeli ocansi aboniswe njengamakhono, amamodeli anikezwe ubulili nje abalwa ngabesifazane abathole iziqu njengoba bezikhukhumeza, maningi amathuba okuba ne-fling yesikhashana, maningi amathuba okusebenzisa imizimba yabo ukuthola abakufunayo, ongakwazi kahle (ozimisele kakhulu, ozimele, oqondayo, onesibopho sokufunda, onekhono), othembekile kakhulu, ongazethembi, ongowesifazane, ongalunganga / onempilo futhi ongashonile.
 
Lawa maphethini nokucabanga nakho kudlulela kubantu abakhethekile, njengezingane nabadlali. Uma kuqhathaniswa namantombazane afanekiselwa izingubo ezijwayelekile ezifana nezengane, amantombazane aboniswe ngezingubo ezicacile zocansi (isb., Ingubo emfushane kakhulu, ijezi lokuphrinta ingwe, isikhwama semali) zilinganiswa ngabafundi besilisa nabesifazane njengabahlakaniphe kancane, abanekhono, abakwaziyo, abazimisele, abaziphethe kahle, nokuzihlonipha (Graff, Murnen, & Smolak, 2012), futhi kuthiwa amandla amancane engqondo asebenzelana nesimo sokuziphatha esingaphansi (Holland & Haslam, 2015). Izingane zikhonjisiwe ukuthi zenze ezinye zalezi zinkolelo mayelana namantombazane abelana ngocansi futhi zilinganise njengezithandwa kakhulu kepha zingasizi kangako kwezemidlalo, zihlakaniphile, futhi zinhle (itshe, uBrown, noJewell, 2015; kepha ukuthola okunye ukuthola iStrarr & Ferguson, 2012). Izifundo ziphinde zahlola ukuthi abasubathi besifazane babonwa kanjani uma bethuliswa ngezingubo zokugijima noma ezembatho zocansi kanye nezimo. Okutholakele kukhombisa ngokungaguquki ukuthi yize abagijimi besifazane abahlukunyezwa ngokocansi bevame ukulinganiswa njengabakhanga ngokwengeziwe, abafiselekayo, noma abocansi kunabasubathi besifazane abangacabangi, abadlali bezocansi nabo babonakala njengabanekhono elincane, njengabanekhono elincane lezemidlalo, njengabangenalwazi kangako, nabangazethembi kangako -Ihlonipho (IGurung neChrouser, 2007; IHarrison neSecarea, 2010; Nezlek, Krohn, Wilson, & Maruskin, 2015). Ukuphawula okuvulelekile okwenziwa yintsha nasesifundweni sabafundi abasezingeni eliphansi mayelana nabagadli okufanekiselwa kukhombisa ukuthi abadlali abasebenza kahle badonsa kakhulu imibono yabo ngomzimba wabo, ukuqina kwabo kwezemidlalo, kanye nesimo sabo sekulingisa ukwedlula abaqhubi bemidlalo yezocansi (Daniels, 2009, 2012; UDaniels noWartena, 2011). Ngakolunye uhlangothi, abasubathi abathanda ubulili badonsa imibono eminingi mayelana nokubukeka kwabo, ubuhle babo, nobulili babo kunabadlali abasebenza kahle. Kuvela ukuthi ukwethula abasubathi ngezindlela zobulili kudonsela ukunakekela kude namakhono abo nokusebenza kwabo futhi kugxila kakhulu ekubukeni kwemizimba yabo.
 
Lezi zinhlinzeko zabesifazane abaphikisiwe zinweba ngaphezu kwamakhono abo ebuntwini babo obujwayelekile. Okutholakele kukhombisa ukuthi izithombe zabesifazane nabesilisa abaphikisiwe zibhekwa njengomuntu omncane; okungukuthi, kuthiwa amazinga aphansi ezimo zengqondo (imizwa, imicabango, nezinhloso) futhi abonwa njengabanengqondo encane futhi engafanele ukuba nesimo sokuziphatha (Bongiorno, Bain, & Haslam, 2013; IHolland neHaslam, 2013; ILoughnan, iPina, iVasquez, nePuvia, 2013; kodwa ukuthola umbono ohlukile walezi zihlaziyo bheka iGrey, Knobe, Sheskin, Bloom, & Barrett, 2011). Isibonelo, ocwaningweni olulodwa (Loughnan et al.,2010) ababethweswa iziqu babheka izithombe ezine zabantu abangadumile, abesifazane ababili, amadoda amabili, ababili abenza ucansi (owesifazane ogqoke i-bikini, indoda i-shirtless), futhi ababili abathathi hlangothi. Uma kuqhathaniswa nezinhloso ezingathathi hlangothi, abesifazane nabesilisa abaphikisayo bathola ukunikezwa kwesimo sengqondo esiphansi, ukunikezwa kwengqondo ephansi ejwayelekile, i-IQ ebonwa kancane, amandla okubona aphansi, kanye nesimo esiphansi sokuziphatha nokubekezela. Ngakho-ke, lolu hlelo lwezifundo lukhombisa ukuthi abesifazane bakholelwa ukuthi banemicabango embalwa (isizathu, ukucabanga) nezinhloso ezimbalwa (izifiso, izinhlelo) lapho bevezwa ngokocansi uma kuqhathaniswa nesikhathi lapho bevezwa begqoke ngokuphelele (Loughnan & Pacilli, 2014).

Izimo Zengqondo Zobulili Nokuziphatha

Esikhathini sesithathu semiphumela yokuhlola imiphumela ekubukeni kwabesifazane ngokujwayelekile, abacwaningi baphenye ukuthi ukutholakala kwezithombe ezihlose ngokocansi kuxhumene nokuxhaswa okukhulu kwezocansi noma imibono ephikisana nabesifazane. Obunye bobufakazi buvela emininingwaneni ehambisanayo, ekhombisa ukuthi ukusetshenziswa kaningi noma ukukhetha izinhlobo ezithile zemidiya, nokusetshenziswa kwemidiya okubandakanyeka kakhulu (isb. Ukuhlonza okunamandla nezinhlamvu zemidiya) zombili zihlotshaniswa nokuxhaswa okunamandla kwemibono echaza abesifazane njengezocansi izinto ezinenani elikhulu kuzo ekubukekeni kwazo (i-Eggermont, iBeullens, neVan Den Bulck,2005; Gordon, 2008; Hust & Lei, 2008; Iwadi, 2002; UWard noFriedman, 2006; UWard et al., 2015). Isibonelo, uWard et al. (2015) kukhombisile ukuthi abafana abasakhulayo abahlale bedla omagazini abenza ucansi bazwakalise ukwesekwa okukhulu, ezinyangeni eziyisithupha kamuva, kwemibono ephikisayo ngabesifazane. UGordon (2008) ithole ukuthi phakathi kwamantombazane amnyama esakhula, ukukhonjwa okuqinile nabaculi bomculo abacasulayo kwabikezela ukwesekwa okukhulu komqondo wokuthi abesifazane bayizinto zocansi; ngakolunye uhlangothi, ukuhlonza nabaculi abangaqinisekisi ukubikezela kusekela okuncane kwalo mbono. Imininingwane ibuye iveze ukuthi ukuvezwa kwemidiya enzima kuhlotshaniswa nokuzithemba okukhulu kwabanye, bebonke (Swami et al., 2010; UZurbriggen et al., 2011). Njengeminye imiphumela yemidiya, lezi zixhumanisi azinamandla afanayo, kanti okunye okutholakele okungekho emthethweni noma okuqondene nohlobo oluthile kubikiwe (UPeter & Valkenburg, 2007; ter Bogt, Engels, Bogers, & Kloosterman, 2010).
 
Ukusekela le setha yemininingwane ehambisanayo kutholakala kwimininingwane yokuhlola lapho intsha kanye neziqu ze-undergraduates ezivezwe iziqeshana ze-TV noma izikhangiso zamamagazini ezinabantu besifazane abaphikisayo ngokocansi kamuva zanikeza ukusekelwa okuqinile kwezitatimende zocansi noma ezezinkolelo zobulili bendabuko kunabafundi ngaphandle kwalokhu kuvezwa (isb., Fox & Bailenson , 2009; UKistler noLee, 2009; I-Lanis ne-Covell, 1995; IMacKay & Covell, 1997; IPennel neBehm-Morawitz, 2015; I-Rollero, 2013; Schooler, 2015; Iwadi,2002; UWard noFriedman, 2006). Isibonelo, uKistler noLee (2009) ithole ukuthi amadoda avezwe amavidiyo omculo wezocansi amahlanu ahlinzeka ukwesekwa okwengeziwe kokugqokwa kwabesifazane nezimo zobulili zendabuko kunamadoda ngaphandle kwalokhu kuvezwa; izimo zengqondo zabesifazane azithintekanga. Ukusekela lo mbono ngendlela esebenza ngayo, Behm-Morawitz noMastro (2009) bathola ukuthi abafundela phansi ababedlala imidlalo yevidiyo njengomlingiswa wesifazane ocansini imizuzu engama-30 baveze isimo sengqondo esingesihle ngamakhono okuqonda abesifazane kanye namakhono omzimba (abafundi besifazane kuphela) kunalabo ababengadlali imidlalo yevidiyo.
 
Kusetshenziswa izindlela eziningi zokudala, abacwaningi baphinde bakhombisa ukuthi le miphumela yokuhlola yezindaba zocansi ezindimeni zobulili iyaziphatha ekuziphatheni kobulili. UFord, uBoxer, u-Armstrong no-Edel (2008) kuveze abesilisa abangaphansi kweziqu zabo kumavidiyo amahlaya ocansi (abonisa abesifazane ezindimeni ezilulazayo nezinezinhlonipho, njengezinto zocansi kanye nabesifazane abasebenza phansi) noma kumahlaya angathathi hlangothi. Ababambiqhaza babuye bacelwa ukuthi babuyekeze ukuncishiswa kwesabelomali ezinhlanganweni ezahlukahlukene zasekolishi, kubandakanya nezinhlangano zabesifazane. Amadoda avezwe amahlaya ocansi abela amaphesenti amaningi okusikeka ezinhlanganweni zabesifazane kunabesilisa abachayeka kumahlaya angathathi hlangothi. Lokhu kwakuyiqiniso ikakhulukazi kumadoda aphakeme ekuziphatheni okubi ngokobulili. Abanye basebenzise izimo lapho amadoda ecelwa ukuba axoxe nowesifazane ofuna umsebenzi. Lapha, amadoda adalulwe kokuqukethwe kobulili nokuhlosile abuza imibuzo eminingi yezocansi futhi alinganisa lowo ozongenela ukhetho njengophansi kunamadoda ngaphandle kwalokhu kuvezwa (uHitlan, uPryor, uHesson-McInnis no-Olson, 2009). Kokunye kwezifundo zokuqala zalolu hlobo, uRudman noBorgida (1995) Uveze ukuthi abafundi besilisa ababebuke ezentengiso ezibandakanya ubulili nokuzimisela okubucayi babuza eminye imibuzo yezocansi yalowo ofake isicelo sowesifazane futhi bakhumbula okuningi ngokubukeka kwakhe nokuncane ngesizinda sakhe. Ngaphezu kwalokho, bobabili abantu besifazane abazimiselayo nabazimele bazibonile izimilo zalamadoda "abekade" enza ucansi kakhulu. Ngakho-ke, le mininingwane ikhombisa ukuthi ukufinyelela kwesikhashana kwesikhashana kokuthi abesifazane bayizinto zocansi kuthonya ukuvezwa kwabafundi kwabafundi kanye nokuziphatha kwabafundi besifazane kanye nezimbangela zabesifazane.

Ezokuxhumana Ngobulili Nezindaba Zobulili

Ngokunikezwa isimo esikhohlisayo sokuzibona ngokocansi, umbuzo owodwa obucayi ophikayo ngukuthi ukuvezwa kokuqukethwe okubonisa imithombo yezindaba kuhlobene nokusekelwa okukhulu kodlame olubhekiswe kwabesifazane. Kunezindlela eziningi eziphakamisiwe zokuthi kungani lokhu kuxhumana kungabakhona, abanye bephikisana nokuvezwa kokuqukethwe okuhlukanisa izinto kwenza abantu bangethuli, okwandisa ukwamukelwa kodlame kubo, futhi abanye bathi ukuvezwa kwalesi sisekelo kokuqukethwe kwezinkambiso zesisu. udlame olubhekiswe kwabesifazane. Ubufakazi bobuchwepheshe buvame ukusekela umbono jikelele, ukuthola ukubekezelela okwengeziwe kobudlova bocansi phakathi kwalabo abachazwa kwabezindaba. Cishe izifundo eziningana, ababambiqhaza, iningi labafundi, ababuke noma baxhumana nabesifazane abanenhloso yokuya ocansini kusuka kumamuvi, imidlalo yevidiyo, izikhangiso zamamagazini, noma amavidiyo omculo, kamuva banikela ukubekezelelwa okukodwa kokulandelayo noma okulandelayo kunababambiqhaza ngaphandle kwalokhu kuvezwa: ukuhlukunyezwa ngokocansi, izinganekwane zokudlwengula, izinganekwane zokuhlukumeza ngokocansi kwezingane, nodlame lwabantu (Aubrey, Hopper, & Mbure,2011; Beck, Abafana, Rose, & Beck, 2012; UDill, uBrown, noCollins, 2008; UFox noBailenson, 2009; Fox et al., 2014; UGaldi, Maass, noCadinu, 2014; UKistler noLee, 2009; I-Lanis ne-Covell, 1995; IMaca neMvana, 2009; IMacKay & Covell, 1997; Milburn, Mather, Conrad, 2000; URomero-Sanchez, iToro-García, iHorvath, neMegias, 2015; I-Yao, Mahood, neLinz, 2009; kodwa ukuthola imiphumela engenamsebenzi bheka iSprankle, End, & Bretz, 2012; I-Vance, Sutter, Perrin, & Heesacker, 2015). Isibonelo, u-Aubrey et al. (2011) Kubikwa ukuthi amadoda aphothule iziqu ze-video zomculo eziveza ucansi azwakalise ukwamukelwa okukhulu kobudlova obuphathelene nabantu kanye nokukhathazeka okuncane kokuhlukunyezwa ngokocansi kunamadoda ngaphandle kwalokhu kuvezwa; Imiphumela yokwamukelwa kwenganekwane yokudlwengulwa ayithintekanga. Kokunye ukuhlola okwenziwe nentsha, iDriesmans, iVandenbosch, ne-Eggermont (2015) ithole ukuthi intsha yaseBelgian eyayabelwe ukudlala umdlalo wevidiyo nomlingiswa wesifazane ocansini kamuva iveze ukubekezelela okuningana kwezinganekwane zokudlwengulwa kanye nokuhlukunyezwa ngokocansi kunentsha eyadlala umdlalo ofanayo nomlingiswa ongathandeki.
 
Okutholakele futhi kukhombisa ukuthi labo abavezwe ezithombeni zocansi zabesifazane noma ekuhloseni okuqukethwe kwabezindaba bathi basolwa kakhulu futhi banesibopho kulabo abadlwenguliwe futhi babanikeze uzwela oluncane (IBurgess neBurpo, 2012; Loughnan et al., 2013; Milburn et al., 2000). Le miphumela ikhonjisiwe ukuthi inabela ezinganeni eziyizisulu zokuhlukunyezwa (Holland & Haslam, 2015) nakwindlela yokuziphatha yangempela, echazwe ngezindlela ezithile. Esifundweni sabo, uGaldi et al. (2014) ichaze ukuhlukunyezwa ngokobulili njengokukhetha ukukhetha nokuthumela amahlaya ocansi / ocansi kozakwethu wengxoxo yabesifazane. Ezifundweni ezimbili, abesilisa bathokoze ngokufaka okuqukethwe kwe-TV okubandakanyeka ekuhlukunyezweni ngokobulili ukwedlula amadoda angenakho lokhu kuvezwa. Ngokunjalo, ezweni elibonakalayo, labo abasebenzisa njalo i-avatar enezocansi kakhulu babika okwenzeka kakhulu ngokuhlukunyezwa ngokocansi, ukubizwa ngamagama, namazwana angcolile kunalabo abasebenzisa ama-avatar angaphansi ocansini (Behm-Morawitz & Schipper, 2015).
 
Ababambe iqhaza kwezobulili babambe iqhaza elikhulu kulezincwadi ezikhulayo. Yize ukuvezwa kwimidiya eqondile kunemiphumela efanayo kwabesifazane nabesilisa kwezinye izifundo (isib. Driesmans et al., 2015; IMacKay & Covell, 1997), kwezinye izifundo eziningi imiphumela ivele yabesilisa hhayi yabesifazane (Beck et al., 2012; UDill et al., 2008; UKistler noLee, 2009; I-Lanis ne-Covell, 1995; Milburn et al., 2000). Ngempela, kwezinye izifundo, ngandlela thile okuguquguqukayo, umphumela we-boomerang uvele, kangangokuthi abesifazane bavule izithombe zobulili eziveziwe aphansi izimo ezibekezelela ubudlova kunabesifazane abadalula izithombe (Burgess & Burpo, 2012; UDill et al., 2008; I-Lanis ne-Covell, 1995). Lokhu okutholakele kuveza ukuthi abesifazane kwesinye isikhathi bangase bacasulwe yilokhu okuqukethwe futhi babe ngaphansi, bangabi ngaphezulu, bamukele udlame olubhekiswe kwabesifazane. Kungaba usizo ukuhlola lezi zinhlobo zemiphumela ye-boomerang ngokuqhubekayo. Ngabe zidalwa yizici zokuqukethwe (isib. Mhlawumbe kuyacasula) noma izici zabesifazane abathile? Kungaba usizo ukuhlola ukuthi yiziphi izinhlobo zokuhlukahluka okuhlukile komuntu ngamunye (isib. Izinkolelo zabesifazane ezivelele; imfundo yokufunda nokubhala kwabezindaba) eholela kule miphumela ye-boomerang. Kungasiza futhi ukukhipha lo msebenzi elabhorethri kanye nokuhlolwa uma ukuvezwa njalo kokuqukethwe okubonisa imiphumela kunale miphumela. UDill et al. (2008) ithole ukuthi labo abanokuchayeka isikhathi eside emidlalweni yama-video enobudlova baveza ukubekezelela okwengeziwe ukuhlukunyezwa ngokocansi kanye nezimo zokusekelwa zokudlwengula. Ngokufanayo, uWight noTokunaga (2015) kukhombisile ukuthi ukuchayeka kwezinsizwa kwezithombe zobulili ezingcolile, omagazini bamadoda, kanye ne-TV yangempela ngayinye kwabikezela ukuzwela okukhulu kwabesifazane, okuthe lapho, babikezela ukwamukelwa okukhulu kodlame olubhekiswe kwabesifazane.

Iziphakamiso Zezinkomba Zangakusasa

Emhlabeni wonke, abezindaba babambe iqhaza elibalulekile ekwakheni imibono mayelana nezindima zobulili nezocansi. Imithombo yezindaba esejwayelekile yaba yimithombo ebalulekile yolwazi lwezocansi nezibonelo ezinhle zempilo yezocansi. Ngasikhathi sinye, imithombo yezindaba ejwayelekile yocansi yabesifazane iveze ukukhathazeka ngomthelela wayo ekuthonyweni kwabanye abantu besifazane nakwimibono yabesifazane uqobo. Okutholakele okufingqwe lapha kunikeza ubufakazi obungaguquki bokuthi bobabili ukuvezwa elabhorethri nokuvama, ukubonakaliswa kwansuku zonke kwalokhu okuqukethwe kuhlotshaniswa ngqo nemiphumela eminingana, kufaka phakathi amazinga aphezulu wokunganeliseki komzimba, ukuzethemba okukhulu, izinkolelo ezi-stereotyped mayelana nemibono yokuthandana, ukusekelwa okukhulu izinkolelo zokuya ocansini kanye nezinkolelo zezempilo zocansi, kanye nokubekezelela okukhulu udlame lwezocansi kwabesifazane. Ngaphezu kwalokho, ukuvezwa kokuhlolwa kulokhu okuqukethwe kuholela bobabili abesifazane kanye nabesilisa ukuba nombono onciphile wekhono labesifazane, isimilo, nobuntu. Kodwa-ke, ubufakazi buphinde buveze ukuthi lokhu kuxhuma kuvame ukuba yinkimbinkimbi futhi kuhluka ngokusekelwe kuhlobo lwezinhlobo esizisebenzisayo nezinkolelo zethu zepreexisting, ubunikazi, kanye nesipiliyoni.
 
Ngaphandle kokusetha okuhlaba umxhwele komsebenzi okufingqwe lapha, futhi kuyiqiniso ukuthi eminye imibuzo ebucayi isasele. Ngakho-ke ngivalela lokhu kubuyekezwa ngokunikeza iziphakamiso zocwaningo oluzayo.

Amancane Ezinhlanga

Yize kunemibiko ephindaphindwayo yokuthi intsha yabaNsundu neLatino isebenzisa imidiya eminingi kunabalingani babo base-European American (Rideout et al., 2010), ucwaningo oluhlola ezocansi kwabezindaba phakathi kwalaba bantu abancane kakhulu alusekho. Izifundo ezimbili kuphela phakathi kwe-135 ezibuyekezwe lapha (Gordon, 2008; UHarrison noFredrickson, 2003) babenabantu abambalwa ngokwanele bezinhlanga zokuhlola imiphumela yokuya ocansini nabezindaba ngokuhlukile kuleli qembu. Lokhu kubhekwa kumangaza ikakhulukazi kunikezwe ubufakazi bokuthi amazinga wokuqukethwe kwezocansi nokuphikiswa kwezocansi kuphakeme kakhulu ezigabeni ezithile zemidiya egxile kwabaNsundu, njenge-rap, i-R & B, namavidiyo we-hip-hop (isb., Aubrey & Frisby, 2011; UFrisby no-Aubrey, 2012). Ucwaningo lwangaphambilini ngemiphumela yemidiya esithombeni somzimba lukhombise imiphumela ehlukile yabezindaba abaqonde kakhulu kwabamnyama uma kuqhathaniswa, lapho ukuvezwa kwezithombe zabamnyama kwakunika amandla kakhulu (Schooler, Ward, Merriwether, & Caruthers, 2004). Ngaphezu kwalokho, ubufakazi bukhombisa ubudlelwane obuphakathi kwentsha emnyama phakathi kokuvezwa kwabo ngabezindaba kanye nokwamukela kwabo izinkolelo zobulili (isib. IWard, iHansbrough, ne-Walker 2005). Le mininingwane iphakamisa ukuthi kuvezwa imithombo yezindaba, ngokuvamile, nokuvezwa kwabezindaba okuqondiswe kwabambalwa, ikakhulukazi, kungaba ngamandla avelele ekuxhumaneni ngokocansi kwentsha yeBlack neLatino. Kudingeka ukunakwa kocwaningo maqondana namazinga wokuchayeka kwimidiya eqondile yentsha encane kakhulu, ukutolika kwayo lokhu okuqukethwe, kanye nemiphumela yako. Ukutadisha kuyadingeka nezithombe ezithile zocansi ezinobuhlanga (isb., Jezebel).

Izinhlobo Zezindaba

Kudingeka ucwaningo oluningi ngezinhlobo zemidiya ezingafundiwe, njengomculo odumile, amafilimu wezinto, nezinhlelo ezingokoqobo. Yize izinhlelo ezingokoqobo zilawula izilinganiso zeNielsen, asazi okuncane ukuthi ukuchayeka kokuqukethwe okugxile ngokocansi okuqukethe abalingiswa bangempela kuthinta kanjani izinkolelo nemibono yababukeli. Ucwaningo oluningi luyadingeka futhi ngeminikelo yezokuxhumana. Eminyakeni emithathu edlule, ucwaningo oluningi luye lwahlola ukwanda kwethonya lezithombe ezihlose ucansi abantu abazithumela zona ezinkundleni zokuxhumana ezifana noFacebook no-Instagram. Izifundo ezinjalo zifaka umsebenzi kaDaniels noZurbriggen (2016), UDe Vries noPeter (2013), IManago, iWadi, uLimm, uReed noSeabrook (2015), nabanye abaningana. Yize lesi sizinda sokucwaninga sisebancane, ngicabanga ukuthi sizokhula kakhulu ekupheleni kweminyaka eyishumi. Ngoba izinhlelo zangempela nemidiya yezenhlalo ifaka ontanga "bangempela" (hhayi abadlali), kungenzeka ukuthi ukuvezwa kokuqukethwe kwabo okuqondisayo kuzonqensa okukhulu ukuqhathanisa kwezenhlalo futhi okukhulu ihlazo lomzimba. Kunemibuzo eminingi yokuqina ukuze uyihlole lapha.

Izincazelo Zokuvezwa Kwemidiya kanye Ne-Media Stimuli

Sidinga ukunwebeka futhi sibuyekeze indlela esicabanga ngayo nokuchaza ukuvezwa kwabezindaba kanye nokukhuthaza abezindaba. Impela, indlela esisebenzisa ngayo okuqukethwe ngabezindaba ibilokhu ishintsha. NgeNetflix, Hulu, nezinye izinketho zokusakaza, kungenzeka ukuthi okuqukethwe kwabezindaba kuvezwe ngokukhethekile ukukhanga ezimakethe ezithile ze-niche. Njengomphumela, manje sekulula ukugwema okuqukethwe okungakhethi (isib. Ngokubuka i-HGTV kuphela) kunangeshumi leminyaka edlule? Ukutadisha okuqhubekayo kuyadingeka kwamaphethini wamanje wokusebenzisa imidiya. Siphinde futhi sifake uhla olubanzi lwemidiya emsebenzini wethu wokuhlola ukuze siqhubekele phambili kokuhlaziywa kwezithombe ezisasekhona. Kudingeka ukutadisha okuningi okubandakanya ukushukunyiswa kwemidiya enamandla. Izithombe ezibukwa esikrinini sekhompyuter zingabezindaba ngomqondo oyisisekelo kakhulu futhi zinikeza ukulawula okuqinile kwezakhi zemidiya. Kodwa-ke, imithombo yezindaba eqondayo esihlangana nayo empilweni yethu yansuku zonke ivame ukuba yinkimbinkimbi kakhulu, inomculo okhangayo, abalingiswa esibathandayo noma esibazondayo, kanye nezintambo zezindaba ezixakile. Imizamo iyadingeka ukuthuthukisa ubuqiniso bangaphandle besikhuthazo semidiya yethu.

Abangabavikeli Abangabahleli kanye Nabaomengameli

Kudingeka ukunakwa okuqhubekayo kwabalamuli nabomengameli bemiphumela yokuqhathanisa nokuqukethwe kwemidiya. Ukuhlaziywa kwemiphumela yokuzibona ngokwakho kukhombe izici eziningi ezingase zixhumanise ukuxhumana phakathi kwemiphumela ye-SO nemiphumela yempilo yengqondo. Noma kunjalo, ukunakwa kuyadingeka ezicini ezixhumanisa ukuxhumana phakathi kokuvezwa kwabezindaba ne-SO. Umbono we-Objecifying, ekubonakalweni kwawo kokuqala, unikeze okulindelwe okujwayelekile mayelana nendlela esuka ekuchayweni kwabezindaba ukuya ekuziqondeni. Umbono uthi ukuthi isipiliyoni esiphindaphindayo sokuzibona ngokocansi, njengokuchayeka okuphindaphindiwe kokuqukethwe okubukeka sengathi kunesifiso, kancane kancane senza ukuba abesifazane namantombazane baqale ukuzibheka njengezinto okufanele bahlolwe ngokwesisekelo sokubukeka kwabo. Inqubo ejwayelekile echazwe kakhulu iyindaba yezokuhlalisana kwabantu. Kodwa-ke, njengoba kuveziwe emibonweni eminingi yokuxhumana nabantu kanye namamodeli, njengokuthi imibono yokuhlalisana ngokobuhlanga (isib. UGarcia Coll et al., 1996) nokuxhumana ngocansi (isib. Ward, 2003), kungenzeka kube nezinyathelo eziningi ukusuka ekuchayweni komlayezo wokuxhumana nabantu kufinyelela kulowo mbhalo. Ngaphezu kwalokho, amashumi eminyaka ocwaningo lwemidiya lukhombisa ukuthi kunezinyathelo eziningi ukusuka ekuvezweni kwabezindaba ekuxhumaneni nemiyalezo. Njengo-Aubrey (2007) wathi, "[B] sisho ukuthuthukiswa kokuzibona okuhlobene nomzimba nobudlelwano bezocansi kuyinkimbinkimbi, izindlela ezehlukene zokuqonda nezokuxhumana kungenzeka zingenelele ekuxhumaneni phakathi kokuvezwa kwemiphumela nemiphumela" (iphe. 2).
Abaphenyi abahlola imigomo yethiyori yokuphikisa besebenzisa idatha yokuhlangana sebeqalile ukukhomba abalamuli abaningana, okubandakanya ukufakwa ngaphakathi kwezinjongo zamasiko (Morry & Staska, 2001), Ukuzilolongela umzimba (Aubrey, 2007), nokuqhathanisa ukubukeka (Fardouly et al., 2015). Enye yamamodeli avelele njengamanje iVandenbosch ne-Eggermont's (2012, 2015) Inqubo yezinyathelo ezintathu yokuzibona. Isizathu esijwayelekile ukuthi umthelela wemidiya ngokubhekwa komzimba ungasebenza ngokungaqondile, hhayi ngokuqondile, ngokusebenzisa ukungena ngaphakathi nokuzibona. Lababhali baphikisana nokuthi ukwenziwa ngaphakathi kanye nokuzibona, okuyingxenye yomqondo yenqubo yokuzichaza, kufanele kwandule isakhi sayo sokuziphatha, okuwukubhekwa komzimba. Ngokungeziwe ekuhlolweni okuqhubekayo kwalesi modeli kanye nakwabanye abahle abangabaxhumanisi, umsebenzi uyadingeka wokuhlola ongaba omengameli bezindaba zocansi. Yikuphi abesifazane amandla kakhulu? Yiziphi izinto zemidiya ezingalolonga izinga lokuvezwa kwabezindaba noma okungenalo umthelela? Kungenzeka ukuthi izindlela zokubandakanya ababukeli, njengokuqonda okungokoqobo, zingadlala indima lapha.

Ubudala Nesimo Somnotho

Ukuhlaziywa kwami ​​kwamasampula ahlolwe lapha kukhombisa ukuthi ukucwaninga kudinga ukunweba ngaphandle kwe-WEIRD (ie, abaseNtshonalanga, abafundile, abasebenza kwezimboni, abacebile nabentando yeningi). Kudingeka ucwaningo olwengeziwe lwabantu abaphansi kwezenhlalo yezomnotho, abavame ukusebenzisa amazinga aphezulu emidiya (Rideout et al., 2010), nabafuduki, e-United States nakwamanye amazwe athuthukile. Kudingeka ukutadisha okuningi ngemiphumela yokuya ocansini kwabezindaba phakathi kwezingane kanye nezamantombazane. Lokhu bekuyisincomo esidumile esivela ku- Umbiko we-APA Task Force Report (2007). Eminye yemisebenzi emisha ethokozisayo eyenziwa ngocansi kanye nezingane ikhombisa ukuthi amantombazane enza ucansi abonwa enganaki kangako, njengabesifazane abenza ucansi, nokuthi lokhu kucwasana kugcinwa yizingane ezindala (Holland & Haslam, 2015; Itshe et al., 2015).
 
Ukunakwa kuyadingeka futhi maqondana nokuthi le misebenzi yokuguquguquka isebenza kanjani phakathi kwabantu abadala abaneminyaka ephakathi noma abadala. Imininingwane ikhombisa ukuthi ukungeneliseki komzimba kudlangile kwabesifazane asebekhulile, ukuthi i-SO yenzeka kubantu besifazane asebekhulile, nokuthi i-SO ixhumene nempilo yengqondo ebuthakathaka kubantu besifazane asebekhulile (ukuze kubuyekezwe, bheka uClarke & Korotchenko, 2011). Kodwa-ke, akucaci ukuthi ukusetshenziswa kwabezindaba kusiza kanjani kulezi zinqubo, njengoba cha izifundo ngaphakathi kwe-135 zibuyekezwe zigxile kuphela kubantu abadala abaphakathi kweminyaka noma ngaphezulu. Kungenzeka ukuthi abesifazane asebekhulile bangathinteka ngezinga elifanayo noma elikhulu kunabesifazane abasebancane, ngoba abesifazane asebekhulile behla kakhulu ukusuka emazingeni obuhle wesiko acishe afane nokwenza ucansi nobuhle nobusha (Hine, 2011). Ubufakazi bukhombisa nokuthi abalingiswa besifazane asebekhulile bamelwe kabi futhi bavezwa kabi kunabalingani babo besilisa emithonjeni yezindaba edumile (isib. IBazzini, McIntosh, Smith, Cook, neHarris, 1997). Ngasikhathi sinye, kungenzeka ukuthi abesifazane asebekhulile bangathinteka ngaphansi kwabesifazane abasebancane ngokuvezwa yimithombo yezocansi ngoba ukubukeka kungahle kungabi nethonya elifanayo ezingeni labesifazane asebekhulile lokuzazi nokuzethemba (Clarke & Korotchenko, 2011). Esikhundleni salokho, abesifazane asebekhulile bangahlola imizimba yabo ngokusebenza kunokubukeka (Clarke & Korotchenko, 2011). Le mibuzo emangazayo isazoqhubeka nokuhlolwa ngocwaningo lwekusasa.

Imiphumela Yezempilo Yezocansi Nokusebenza

Kudingeka ukunakekelwa okungaphezulu kocwaningo ukubhekana nemiphumela yokuchayeka ngokobulili kwabezindaba empilweni yethu yezocansi nokusebenza. Kuzo zonke izifundo ezimbalwa zabesifazane abenza iziqu zokuqala, okutholakele kukhombisa ukuthi amazinga aphezulu okuziphikisa ahlobene nokuzethemba okuphansi kocansi, ukuzimela ngokocansi, ukwaneliseka ngokocansi, nokuzikhandla ngokocansi (Calogero & Thompson, 2009a, I-2009b; UClaudat noWarren, 2014; URamsey noHoyt, 2015; kodwa ukuthola imiphumela engeyinhle bheka uTiggemann & Williams,2012). Yize lokhu kungukuxhumana okubikezelwe ngengqondo yokucacisa, kunokuqonda okuncane kokuqalwa kwalezi zinhlangano. Ukuchayeka kangakanani kwimidiya eqondile kungumbonisi oqondile futhi ongaqondile empilweni yabesifazane (nakwabesilisa) kwezempilo yezocansi nasekusebenzeni?

Ukulinganiswa Okujwayelekile

Kudingeka ukunakwa okuqhubekayo ekwakhiweni nasekusakazweni kwezinyathelo ezibonisa kahle ukwakheka okukhona. Okokuqala, asikho isilinganiso esiqinile, esimeme sokwamukelwa komuntu ngamunye komqondo wokuthi abesifazane, bebonke, bayizinto zocansi. Okwesibili, omunye umsebenzi uyadingeka ukwakha nokuhlola izindlela ezibonisa izakhi ezahlukahlukene zencazelo ye-APA yezocansi. Ukuhlaziya okukhona kuvivinya iminikelo yemidiya engxenyeni ye-SO yokuzibandakanya kwezocansi. Kungenzeka ukuthi kube nezinyathelo ngazinye ezibhekana nengxenye ngayinye engasetshenziswa ndawonye ukukala ukwakheka kobubanzi obuningi kobulili. Okokugcina, yize iningi lezifundo ezikulesi sibuyekezo lisebenzise i-Self-Objecifying Questionnaire, okuzibhalisela ukuzihlola kwesilinganiso se-OBC, noma i-Statement Test engamashumi amabili, lezi zikalo azinacala. Ingqinamba eyodwa ukuthi yize ngalinye lalesi sikalo liqokwa njengesilinganiso sokuzibona, ngokweqiniso kunomehluko phakathi kwesikali (i-Calogero, 2011). Nge-SOQ yokulinganisa ukubalwa kokubukeka komzimba ngaphezu kwekhono lomzimba, kanye nokuqashwa kokuxhaswa okuncane kokulinganisa kokuqapha komzimba okungapheli, i-Calogero (2011) Uveze ukuthi lezi zindlela zokuziphatha ezimbili hhayi into efanayo nokuthi asikwazi okwamanje ukuphetha ukuthi ngabe izikali ezimbili zimelela ukwakheka okufanayo noma okuhlukile. Okwesibili, i-SOQ, lapho abantu bebeka khona ukubaluleka kwezimpawu zomzimba, iye yagxekwa ngenxa yokwenziwa kwayo, ngenxa yokuthi “abantu bavame ukungahambisani nokuhleleka kwezitho zomzimba” (Loughnan & Pacilli,2014, k. 314). Ukukhathazeka okwesithathu ukuthi yize abaningi bechaza ukuzichaza njengokugxila ekubukekeni ngaphezulu kwekhono, i-SOQ kuphela igxile ekubukekeni komzimba nekhono lomzimba, hhayi ikhono kwamanye amadomeni (isib. Intelligence, wit). Abaphenyi kudingeka banake ukuthi bangeqisi ngokweqile imibono yabo engaphezulu kwesilinganiso.

I-Meta-Ukuhlaziywa

Ngifisa ukuthi kuhlaziywe ama-meta aphenya amandla obufakazi maqondana nokuya ocansini nabezindaba. Njengoba kushiwo ekuqaleni, inhloso yami lapha bekungekhona ukubhala phansi amandla emiphumelo ekhona kodwa ukuhlinzeka ngombono womhlaba wonke osiza ekuboneni lokho okwenziwe insimu nokuthi yimiphi imibuzo nezinkinga ezisele. Lolu hlobo lokubuyekezwa luvame ukuba yisinyathelo sokuqala esisebenzayo. Manje njengoba sekutholakele amaphethini endimeni, kungaba usizo kubacwaningi ukwenza ucwaningo lwe-meta-kuhlaziya ukuhlola ukuthi ukudalulwa kwemithombo yezindaba yobulili kungakuthinta kanjani ukuzicabangela (ucwaningo olushicilelwe lwe-44, njengoba kufingqiwe lapha), ukwaneliseka komzimba (izifundo ze-29) , ukuhlolwa kokuziphatha kwabesifazane kanye nobuntu (izifundo ze-21), isimo sengqondo nokuziphatha kocansi (izifundo ze23), kanye nokusekelwa kodlame lwezocansi (izifundo ze22).

Amatemu

Ngifisa ukukhuthaza ukuthi kufundwe futhi kuhlaziywa amagama asetshenziswayo: ukuzindla, ukuzimela ngocansi, ucansi, ukuzazi, Futhi ukuzenzela ucansi. Njengoba kuphawuliwe phambilini, izinkambu ezahlukahlukene kanye nethimba labacwaningi basebenzise la magama ngendlela ehlukile. Ingabe ikhona indlela eyodwa efanayo? Ukuhlaziywa okubili okuhle kakhulu ukuze kubhekwane nalo mbuzo kukhiqizwe kamuva nje yiZurbriggen (2013) no-Gervais, Bernard, Klein, no-Allen (2013), ngubani owaxoxa ngale mibandela futhi wanikela ngomongo obanzi wokusetshenziswa kwawo. Ngigqugquzela abacwaningi besikhathi esizayo ukuthi bakwamukele ukukhononda okukhona emkhakheni maqondana nale migomo nokucacisa ekuqaleni kwezifundo zabo ukuthi bazichaza kanjani. Akufanele kucatshangwe ukuthi bonke abafundi babelana ngemiqondo efanayo. Ngiyethemba ukuthi ngokubheka phambili ukuthi sisebenzisa kanjani la magama sizoqala ukwenza ngcono ukuqonda kuqhubekele phambili, futhi mhlawumbe kungakhombisa izindawo zokuvumelana nomehluko ezindleleni zethu.

Isiphetho

Isimo semithombo yezindaba siyashintsha, nezindlela ezisetshenziswa ngayo abezindaba ziyashintsha. Thina njengabaphenyi kudingeka ukuthi siqhubeke nobabili ukubhekana nemibuzo yendabuko ngemiphumela yokuqikelela imidiya futhi sifake le misha emisha.

Okokusebenza okungeziwe

Idatha eyengeziwe yalesi sihloko ingatholakala ku- Iwebhusayithi yomshicileli.

Okubhekwayo

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