I-Psychol Women Q. I-2018 Mar; 42 (1): 9-28.
Ishicilelwe ku-inthanethi 2017 Dec 15. doi: 10.1177/0361684317743019
I-PMCID: PMC5833025
Kathrin Karsay,1 UJohannes Knoll,1 futhi Jörg Matthes1
abstract
I-theorists ye-Objectification iphakamisa ukuthi ukuvezwa kokuya ocansini kwezokuxhumana kukwandisa ukuziphikisa phakathi kwabantu ngabanye. Ukucwaninga okulinganayo nokuhlola okuhlolisisa lobudlelwane sekutholile ukunakwa. Inhloso yale meta-ukuhlaziywa kwakuwukuphenya ithonya lokuhlukunyezwa kokusetshenziswa kwezindaba ekuziphatheni okubonakalayo phakathi kwabesifazane nabesilisa. Ngenxa yalokhu, sihlaziye amaphepha we-54 enikeza izifundo ezizimele ze-50 namasayizi womphumela we-261. Tidatha yakhe yembula umphumela omuhle, olinganiselayo wezocansi zobulili ngokuziphendulela okuzimele (r = .19). Umphumela wawubalulekile futhi uqinile, i-95% CI [.15, .23], p <.0001. Sithole umphumela onemibandela wohlobo lwemidiya, uphakamisa ukuthi ukusetshenziswa kwamageyimu evidiyo kanye / noma imidiya eku-inthanethi kuholele emiphumeleni enamandla yokuziphikisa uma iqhathaniswa nokusetshenziswa kwethelevishini. Ezinye izici zesampula noma izici zokutadisha azizange zilinganise umphumela jikelele. Ngakho-ke, okutholakele kwethu kugcizelela ukubaluleka kokuhlukunyezwa kwezindaba emphakathini emqondweni womuntu wesifazane nabesilisa. Sixoxa ngezinkombandlela zokucwaninga zesikhathi esizayo kanye nemiphumela yokusebenza. Sithemba ukuthi lesi sihloko sizogqugquzela abacwaningi emsebenzini wabo wesikhathi esizayo ukubhekana nezinkinga zocwaningo ezichazwe lapha. Ngaphezu kwalokho, sithemba ukuthi lokho okutholayo kuzokukhuthaza odokotela nabazali ukuba bacabangele indima yokusetshenziswa kocansi kwezobuciko ekuthuthukiseni ukuzithengiswa kwabantu ngabanye. Izinto ezengeziwe ze-intanethi zalesi sihloko zitholakala kuwebhusayithi ye-PWQ ku http://journals.sagepub.com/doi/suppl10.1177/0361684317743019
Imithombo yezindaba ejwayelekile yanamuhla (isib., Ithelevishini, izinto zokuphrinta, imidlalo yevidiyo, amasayithi okuxhumana nabantu) ziphawulwe ngokugcizelela ukubukeka ngokobulili, ubuhle ngokomzimba, nesiphakamiso socansi kwabanye (I-American Psychological Association [APA], i-2007). Lolu hlobo lwesethulo lubhalwe ngezocansi (UFredrickson & Roberts, ngo-1997; Iwadi, i-2016; I-Zurbriggen, i-2013). Ukuhlukunyezwa kokuqukethwe kwezindaba kuye kwagxeka ngezizathu eziningi. Isibonelo, ukuvezwa kwezokuxhumana ngokobulili kuye kwahlotshaniswa nokuqiniswa kobulili (isib. UGaldi, Maass, noCadinu, 2014), ukwamukelwa okwedlulele kwezinganekwane zokudlwengula (isib. UFox, uRalston, Cooper, noJones, 2015), nokunganeliseki komzimba (isib. IHalliwell, iMalson, neTischner, ngo-2011). Esikhathini salesi sihloko, sisebenzisa igama elithi "ucansi" uma sibhekisela ekubonisweni kwabantu ngabanye kanye nabalingiswa abezindaba. Sikhuluma ngokuqukethwe "ngokocansi" lapho sibhekisela emiphumeleni yabantu ngabanye kanye nezinhlamvu kumbukeli.
Ukudweba ngombono we-objectification (UFredrickson & Roberts, ngo-1997), umgomo wethu oyinhloko esifundweni samanje kwakuwukuhlola izinga, futhi ngaphansi kweziphi izimo, ukuxilongwa kwezindaba ezenza ucansi kube nokuziphikisa phakathi kwabantu. Izintshisekelo zezinhloso zifakazela ukuthi isipiliyoni kanye nokuqaphela ukuphikiswa kocansi kugunyaza abesifazane nabesilisa ukuba benze umbono ophikisanayo ngokwawo. Lo mbono uhilela ukwamukela umbono womuntu wesithathu womzimba futhi ubonakaliswe ukunakekelwa okungapheli ekubukeni komuntu siqu, okuchazwa ngokuthi yi-self-objectification (UFredrickson & Roberts, ngo-1997; UMcKinley noHyde, ngo-1996).
Abacwaningi abaningi baye baphenya ngokucophelela ukuhlobana kokusebenzisa ubulili nokusebenzisa izinto ezihlukile (isib. Andrew, Tiggemann, & Clark, 2016; Aubrey, 2006a; de Vries & Peter, 2013; IGrabe & Hyde, 2009; Grey, Horgan, Long, Herzog, & Lindemulder, 2016; IKarsay & Matthes, 2015; IManago, iWard, iLemm, uMhlanga, neSeabrook, ngo-2015; IVandenbosch ne-Eggermont, 2012). Kodwa-ke, izincwadi ezikhulayo, kuhlanganise nokuhlola okwesigaba esiphambene, ukuhlolwa kwephaneli, nokucwaninga kokuhlola, kuye kwaveza imiphumela ehlanganisiwe. Ngenxa yalokho, izazi zingakafiki ekuvumelaneni noma ngesinqumo esiphelele mayelana nendima yokuqhathanisa ukusebenzisana kwezokuxhumana ekuthuthukiseni ukuziphikisa. Sihlose ucwaningo lwethu lwe-meta-analytical ekubhekaneni nalesi sidingo.
I-Objective Inory
Inhloso ye-Objectification (UFredrickson & Roberts, ngo-1997) nezingxoxo mayelana nokuqonda komzimba okuphikisiwe (UMcKinley noHyde, ngo-1996) basebenzise izimiso zesifazane ukuze bachaze okuhlangenwe nakho kwababesifazane ngezocansi kanye nemiphumela emibi yokuphila kwabantu besifazane. I-Theorists iveza ukuthi kusukela esemncane, imizimba yabesifazane ibhekwa, ibeke amazwana, futhi ihlolwe ngabanye. Amantombazane nabesifazane bafunda ekuphikisweni kocansi okuhlangenwe nakho nakho okubonwayo ukuthi (ukucabangela kocansi) kuyisici esiyinhloko sendima yesifazane ngokobulili, ngakho-ke umgomo okufanele balwele (UFredrickson & Roberts, ngo-1997). Inkolelo ye-Objectification iye yaqhubeka ikhuliswa yaba abantu abaningi abahlukene, kuhlanganise namadoda, amancane abancane ngokobulili, kanye nezinhlanga ezincane (UFredrickson, uHendler, uNilsen, no-O'Barr, ngo-2011).
Ukuchasana ngokobulili kuchazwa njengomkhuba wokubuka, ukusebenzisa, kanye / noma ukulinganisa umuntu njengento (okungukuthi, into) okubaluleka kwayo ngokusekelwe ekuthandeni kwakhe ngokomzimba nangokwecansi (UFredrickson & Roberts, ngo-1997). Okuhlangenwe nakho okuhloswe ngokobulili akuyona nje imvelo yocansi kodwa futhi kufaka phakathi ukucindezela komphakathi ukudala, ukuhlala, ukugcina, nokuthuthukisa njalo ukubukeka okukhangayo (okungukuthi, okuncane kakhulu okuhle kwabesifazane; imisipha-ekahle kubantu; I-Moradi, i-2010, 2011; I-Zurbriggen, i-2013). Ngakho-ke, ukuhlukunyezwa ngokobulili kungahle kwenzeke ngezindlela eziningi kanye nemigqa evela ekuboniseni uhlobo lomzimba oluhle, ukuya ekuhloleni okungavumelekile komzimba wakho (isib. Ukubhekisa, ukushaya amacilongo, ukuphawula ngokobulili), noma ukuhlukunyezwa ngokobulili (UKozee, Tylka, Augustus-Horvath, noDenchik, 2007; I-Moradi, i-2011).
UFredrickson noRoberts (1997) ukuphathwa kabi ngokocansi nokuziphatha ngokobulili njengamagama angaguquguqukayo. Ngokuvumelana nomsebenzi we-Task Force ku-Sexualization of Girls, sithanda ukukhuluma ngokocansi ngoba kuhlanganisa ukuphikisana ngokocansi (I-APA, i-2007). Ngokombiko we-APA, ukuhlukunyezwa kwenzeka uma (a) inani lomuntu lithathwa ngokuyinhloko noma kuphela ekuthandweni kocansi noma ekuziphatheni kwabo, ngaphandle kwezinye izici; (b) umuntu ubanjwe esilinganisweni esilingana nokukhangiswa okubonakalayo okubonakalayo ngokuzijabulisa; (c) umuntu uphikisana ngokobulili; noma (d) ubulili abuyiselwe ngokungalungile kumuntu. Noma yiyiphi yalezi zimo isebenza njengombonakaliso wezocansi.
Imidiya idlala indima ebalulekile ekuvezeni ukucanshungula izithombe, umbhalo, imisindo, nokuhlangenwe nakho (UFredrickson & Roberts, ngo-1997). Imiphumela evela ekuhlaziyeni okuningi kokuqukethwe ikhonjise ukuthi ukucansika komzimba kuhambisane nezinhlobo eziningi zezindaba, njengomculo wethelevishini (Aubrey & Frisby, 2011; IVandenbosch, Vervloessem, ne-Eggermont, 2013), phrinta omagazini (UStankiewicz noRosselli, ngo-2008), amageyimu evidiyo (IBurgess, iStermer, neBurgess, 2007), nezindawo zokuxhumana nabantu (IHholo, iNtshonalanga, noMcIntyre, 2012; IKapidzic & Hering, 2015).
Ukuzibophezela
I-Moradi (i-2011) uye wachaza ukuthi ukuhlukunyezwa okuhlangenwe nakho okuholela ekusebenziseni kokubili ukubaluleka okubaluleke kakhulu kokuthi "kubonakala" kanjani futhi ubuhle obuhle obuholela ekuziphenduleleni. Ngokusho kwe-objectification theory (UFredrickson & Roberts, ngo-1997), i-self-objectification akhawunti yokusebenza kwengqondo ehumusha okuhlangenwe nakho kobulili ezingeni lezamasiko ezicikweni ezingokwengqondo nokuziphatha kwengqondo yengqondo nenhlalakahle ezingeni ngalinye (UCalogero, uTantleff-Dunn, noThompson, ngo-2011; I-Moradi, i-2010, 2011; UMoradi noHuang, 2008). Isibonelo, izifundo zobuciko zibonise ukuthi ukuziphendulela ngokweqile kwabikezela ukuhlazeka okukhulu komzimba nokukhathazeka okukhulu okubonakalayo (UMoradi noHuang, 2008).
Ukwakhiwa kwe-self-objectification kukhonjiswe njengokufunda sici (I-Calogero, i-2011). Kodwa-ke, kungabuye kwenziwe okwesikhashana, njengokusebenzisa imidiya, futhi kungaholela ku-a isimo ngokuziphikisa (I-Calogero, i-2011, UMoradi noHuang, 2008). Kube khona izindlela ezahlukene zokusebenza ngokuzibika ziphathe ngokuzenzekelayo ngoba abacwaningi bayakuqonda njengemqondo eminingi (I-Calogero, i-2011; UFredrickson & Roberts, ngo-1997; IVandenbosch ne-Eggermont, 2012, 2013). Ukuzibheka ngokweqile kuhlanganisa izingxenye ezicatshangelwayo, njengokubaluleka kokubukeka ngokwekhono (njengoba kulinganiswa Umbuzo Wokuziphendulela We-self-Objectification [SOQ]; UNoll noFredrickson, ngo-1998), nezinhlaka zokuziphatha, njengokungena ekuqaphelweni komzimba okungapheli (njengoba kulinganiswa nokuqapha kwe-Surveillance ye-Objectified Body Consciousness Scale [OBCS]; UMcKinley noHyde, ngo-1996). I-SOQ kanye ne-OBCS subscale babonise ukuhlobanisa okuphansi nokulinganisa nomunye nomunye (isib. Aubrey, 2006a; UCalogero, uHerbozo, noThompson, ngo-2009; IVandenbosch ne-Eggermont, 2015a). Ukubhekwa komzimba, okwamanje, kuye kwahlanganiswa ngokuqhubekayo nemiphumela emibi, njengemifanekiso engalungile yomzimba nezinkinga zempilo yengqondo, uma kuqhathaniswa nokuziphendulela okuzimele (UMoradi noHuang, 2008). Nakuba kokubili ama-SOQ nama-OBCS anamazinga afanelekayo okuthembeka nokuqinisekiswa kwezibonelo ezihlukahlukene, futhi lezi zici ezimbili zokuziphendulela zihamba, azifani (I-Calogero, i-2011; UMoradi noHuang, 2008).
Ngokuvamile, ekucwaningweni kokuhlola, ukuklanywa kwenzelwe isimo se-self-objectification lilinganisiwe ngokufaka isicelo UFredrickson, uRoberts, uNoll, Quinn, noTwenge's (1998) Ukuhlolwa Kwezitatimende Ezingamashumi amabili (TST). Ngemuva kokuhlukumeza kokuhlola, abaphenduli baqedela imisho ye-20 eqala ngokuthi "Nginguye." Ngemva kwalokho, izitatimende ezihlobene nokubukeka zikhokhwa futhi zichazwe njengeziciko zokuzimela. Nakuba i-TST isesimweni esisetshenziselwa ukusetshenziswa ocwaningweni lokuhlola, kube yinkinga ngenxa yamazinga aphansi okuhluka (isib. U-Aubrey, i-2010; U-Aubrey, uHenson, uHopper, noSmith, ngo-2009; IKarsay & Matthes, 2016). Abacwaningi baye basebenzisa izinguqulo eziguquguqukayo ze-SOQ noma i-OBCS yokubhalisa ekucwaningweni kokuhlola ukuze kulinganise izici zokuziphikisa okuphakeme (I-Calogero, i-2011). Njengoba kuphawuliwe ngaphambili, ukuhlolisisa ngokuhlobana phakathi kocansi nokuziphendulela kuye kwaveza imiphumela ehlangene. Ezingxenyeni ezilandelayo, sichaza ukutholakala kwamanje mayelana nokuhlolisana kobulili ekusetshenzisweni kwezokuxhumana kanye nokuziphendulela okuvela ekuhlanganyeleni (ukuhlukana kwesahluko kanye nesikhathi eside) nocwaningo lokuhlola. Ngaphandle kokuba kuphawulwe ngenye indlela, sisebenzisa igama elithi self-objectification uma ngabe kukhona okunye okushiwo ngenhla okusetshenzisiwe.
Ucwaningo Lwezokuxhumana
Ucwaningo oluningi lwe-correlational luboniswe ukuthi ukusetshenziswa kocansi kwezinhlelo zethelevishini kanye nomagazini kanye nokusetshenziswa kwezingosi zokuxhumana nabantu, njenge-Facebook noma i-Pinterest, zihlobene ngokuqondile nokuzibandakanya phakathi kwabesifazane nabesilisa, kanye namantombazane nabafana (U-Aubrey, i-2007; Fardouly, Diedrichs, Vartanian, & Halliwell, 2015; UFox noRooney, 2015; UKim, Seo, noBaek, 2015; I-Manago et al., 2015; I-Nowatzki & Morry, 2009; ITiggemann & Slater, 2014, 2015; IVandenbosch ne-Eggermont, 2015a). Nokho, kukhona okuhlukile. Isibonelo, esicwaningweni UMorry no-Staska (i-2001), nokusetshenziswa komagazini bobuhle noma obunempilo kwakuhlobene nokuziphendulela phakathi kwabantu. Imiphumela ehlanganisiwe nayo itholakala ekusetshenzisweni komculo wethelevishini namavidiyo womculo; I-Fardouly, i-Diedrichs, i-Vartanian, ne-Halliwell (i-2015) akutholanga ukuhlobana ne-self-objectification namavidiyo womculo phakathi kwabesifazane, kodwa abanye abacwaningi (IGrabe & Hyde, 2009; IVandenbosch ne-Eggermont, 2015a) wenzani kokubili amantombazane nabafana. I-Meier neGrey (2014) wabonisa ukuthi ukusetshenziswa kwe-Facebook kuphela okuhlobene nokubukeka, kodwa okungavamile, kwakungqinelana kahle nokuziphendulela kwamantombazane.
Abacwaningi abambalwa kuphela asebenzise iphaneli (ie, longitudinal) yokuhlola ucwaningo. Aubrey (2006a) wathola ukuthi ukuvezwa kocansi ngethelevishini kwabikezela ukuziphatha okuhlukile kokubili kwabesifazane namakholi asekolishi, kepha ukuchayeka kwemithombo yemidiya kwabikezela ukubhekwa komzimba kuphela kubantu. I-Doornwaard et al. (I-2014) futhi waveza ukungezwani kobulili phakathi kwentsha. Ukusetshenziswa kwezinto ezibonakalayo zobulili ezibikezelwa ngokocansi kwabikezela kuphela ukuhlolwa komzimba kwabafana kuphela. Ngokuphambene nalokho, ukusetshenziswa kwezindawo zokuxhumana nabantu kwabikezela ukuhlolwa komzimba kuphela phakathi kwamantombazane. I-Vandenbosch ne-Eggermont (2015a) umehluko phakathi kwezinhlobo zabezindaba kodwa hhayi phakathi kwamantombazane nabafana. Ukusetshenziswa kokuxilongwa kwezindaba zobulili (isib., Omagazini nomculo ithelevishini) kwabikezela ukuziphikisa ngokwemisebenzi yokubukeka. Kodwa-ke, ukusebenzisa izingosi zokuxhumana nabantu akuzange kubhekiselele ekuziphenduleleni kwamanye amantombazane. Isilinganiso semidiya singase sibe isichazamazwi sokuthi kungani ukuthola okuvela kwizifundo ze-correlational kuyehluka kakhulu. Nakuba ucwaningo oluthile lubandakanya isilinganiso esinzima, sokungaxhunyiwe kokusetshenziswa kwemithombo yezindaba, abanye bahlolisisa ama-subsets ezinhlobonhlobo zemidiya noma okuqukethwe kwezindaba.
Uma kuqhathaniswa nocwaningo lokuhlola, inzuzo yocwaningo lokuhlola ukuthi abahlanganyeli abaphoqelelwe ukuba babukele noma bafunde okuqukethwe ngokobulili kokuqukethwe, kodwa kunalokho babike ukuchayeka kwabo kwezokuxhumana. Kodwa-ke, ukuntuleka kwezinyathelo ezivumelekile nezinokwethenjelwa kokuchazwa kwemidiya kubonisa inselele enkulu ekucwaningeni kwemiphumela yezindaba ezingabangela imiphumela encane noma engavumelaniyo (de Vreese & Neijens, 2016; IValkenburg noPeter, 2013). Idatha yokuzibika ingahle igxile ngenxa yengqondo (isib. Imemori engalungile) noma izizathu ezishukumisayo (isb., Ukuthanda umphakathi; IValkenburg noPeter, 2013).
Ucwaningo lokuhlola
Ucwaningo lokuhlola lungabangela iziphetho ezibangela imiphumela yemiphumela yezokuxhumana kwi-state self-objectification ngenxa yezilungiselelo zokucwaninga ezilawulwayo nokuphathwa okuzimele kokuhluka okuzimele. Ngokwehla, ngaphezu kwezinselele zokuziphatha zokuveza abahlanganyeli ekuqukethwe kokucansi, isakhiwo sebholabhuthi sihlale sihilela imvelo yokufakelwa kokusetshenziswa kwezindaba. Ngaphezu kwalokho, ukuvezwa kokuzibandakanya kwezocansi ekuhlolisweni okuhlolisisa kubonisa ingxenye eyodwa kuphela yokuzibandakanya kwabantu abaningi kakhulu ekuphileni kwabo kwansuku zonke.
Ucwaningo oluningi lokuhlola luye lwaveza ukwanda kwezinto ezibonakalayo phakathi kwabesifazane ngemuva kokufinyeleleka okuncane kokuqukethwe ngokobulili kokuqukethwe. Ukuvezwa kwezithombe zabesifazane abesilisa ocansini (Aubrey et al., 2009; de Vries & Peter, 2013; Grey et al., 2016; IHopper no-Aubrey, 2016), amavidiyo womculo ocansini (Aubrey & Gerding, 2015; IKarsay & Matthes, 2015), kanye nama-avatars omdlalo wevidiyo wezocansi (UFox, uBailenson, noTricase, 2013; I-Fox et al., I-2015) ukwandisa ukuziphikisa phakathi kwabesifazane abasebasha. Ucwaningo oluthile lokuhlola olwenziwe ngamadoda lubonise ukuthi ukudalula amadoda ezithombeni zobulili zesilisa akuzange kwandise ukuphikisa okunye (I-Kalodner, i-1997; UMichaels, Umzali, noMoradi, 2013).
Ucwaningo oluyingcosana oluye lwaqhutshwa nezingane ezisencane luye lwaholela emiphumeleni ehlukene. MA Miller (2007) azitholanga imiphumela ngemuva kokuveza amantombazane ukuthi ahlanganyele ngokocansi, kodwa I-Daniels (i-2009) wabonisa umphumela wokusebenzisana wenkathi yobudala nesimo sokuhlola, okubonisa ukuthi amantombazane ayengakwazi ukubhekana nemiphumela emibi yokuhlukunyezwa kwezithombe, uma kuqhathaniswa nabesifazane. Sithole isifundo esisodwa kuphela sokuhlola kanye nabafana namantombazane asebasha abathintekayo. I-Vandenbosch, i-Driesmans, i-Trekels, ne-Eggermont (i-2015) wabonisa ukuthi ukudlala umdlalo wevidiyo nge-avatar yesimo esithandana ngokobulili kwakushukumisa ukuzithengisa ngokwakho phakathi kwentsha. Lo mphumela wawuzimele ebulili bezingane.
Ucwaningo Lwanamuhla
Ukuhlaziywa kwe-meta kungakhanyisa imiphumela ehlukene ngokubala isayizi yomphumela jikelele (U-O'Keefe, i-2017). Ngaphezu kwalokho, incazelo yemiphumela ehlanganisiwe ingacaciswa ngokungeza abongameli abazoba khona ekuhlaziyweni. Nakuba kunezibalo eziningi ze-meta-analytic zokusetshenziswa kwemidiya nesithombe somzimba zikhona (isib. IBarlett, amaVowels, neSaucier, 2008; IGrabe, iWard, neHyde, 2008; UGroesz, uLevine, noMurnen, 2002; Hausenblas et al., 2013; I-Holmstrom, i-2004; Ufuna, i-2009), akukho meta-analysis ebonakalayo ehlola ngokucacile ithonya lokuhlukumeza ukusetshenziswa kwezindaba ngokuziphendulela. Kuze kube manje, ukuhlaziywa kwe-meta eyodwa kuphela yokulinganisa (I-Grabe et al., I-2008) kanye nokuhlaziya okulandayo okubili (ELópez-Guimerà, Levine, Sánchez-carracedo, naseFauquet, ngo-2010; Iwadi, i-2016) ziye zaveza ukuziphikisa-ikakhulukazi njengezigaba ezingenelisekile emzimbeni-ekuhlaziyweni. Sifuna ukufaka isandla kulezi zincwadi ngalokhu okulandelayo: Okokuqala, lokhu kungukuqala kokuhlaziywa kwe-meta ukucwaninga ngokucacile ukuthi ukusetshenziswa kobulili kuyakwandisa ukuziphendulela. Iwadi (2016) kubizwe ucwaningo lwe-meta-analytic oluhlolisise lobudlelwano. Okwesibili, sifaka lonke uhla lwemiklamo yokucwaninga ekuhlaziyweni kwethu, ukuhlola ukungaboni ngasohluko phakathi kwabo-ukuphambana-kwesigaba, iphaneli, nokuhlola kokuhlola. Okwesithathu, sifaka zonke izifundo ezitholakalayo-kungakhathaliseki ukuthi zivelaphi-ekuhlaziyweni, uma zitholakala ngesiNgisi. Ngakho-ke, asizange sivimbele isampula sethu emazweni akhuluma isiNgisi, njengoba kuye kwaba njalo kwezinye izibalo (isib. I-Grabe et al., I-2008). Okwesine, sasebenzisa indlela eyinkimbinkimbi yokwenza indlela. Silinganise imodeli ehlukahlukene yokuthatha zonke izilinganiso ezinamandla ezingenakwenzeka ngaphandle kwe-aggregation nokulahlekelwa kolwazi (I-Cheung, i-2014; Inkambu, i-2015). Le ndlela yokusebenza yasivumela ukuthi sihlole umphumela ophakathi nendima yabamengameli abaningana abafanelekayo. Okokugcina, sithole izikhala zokucwaninga ezifanele ngokusebenzisa ukuhlaziywa kwe-meta yamanje. Ngokusekelwe ekutholeni kwethu, sinconywe i-ajenda yokucwaninga kwesikhathi esizayo ukugqugquzela imithombo yemiphumela yemidiya kanye nokucwaninga ngomfanekiso womzimba.1
Indlela
Usesho Lwezincwadi
Umfanekiso we-1 ibonisa isu lethu lokusesha nenqubo yokungabandakanyi amaphepha. Sasiqoqa amaphepha ukuze sifundwe okwamanje kusuka emininingwaneni emibili enkulu emkhakheni wezokwelapha (PsycinFO) kanye nokuxhumana (Ukuxhumana noMas Media Media Complete). Ngaphezu kwalokho, siphequlula izinhlelo zezinkomfa zaminyaka yonke ze-Association for Education ku-Journalism kanye no-Mass Communication kanye ne-International Communication Association. Sinqande ukusesha kwethu ukucwaninga kubhalwe ngesiNgisi futhi kuyatholakala ngoJuni 2016. Sihlolisise imininingwane ngokusebenzisa i-objectification * ngaphandle nangenhlanganisela nabezindaba * kunoma iyiphi insimu yokusesha etholakalayo. Futhi, sasebenzisa amagama ukubhekwa komzimba, ukuzithokozisa, i-objectifi *, nokuhlosisa * ngokuhambisana nabezindaba, * ngokulandelana. I-asterisk yavumela imigomo ukuba ibe nokuphela kokuphela. Ukuze sithole izincwadi ezengeziwe, siphequlula ngokusebenzisa amaphephandaba amathathu (ie, Isithombe somzimba, Izindima zocansi, Futhi I-Psychology Yabesifazane Ngama-quarter), esikubheke njengento efanele kakhulu ekuhlaziyweni kwethu kwe-meta. Siphinde sisebenzise inqubo ye-snowball ngokuphequlula ngezinhlu ezimbalwa zokubhekisela kocwaningo olukhona, ikakhulukazi izinhla zokuhlola (isib. I-Grabe et al., I-2008; Iwadi, i-2016). Sixoxe ngamaphepha ashicilelwe futhi ashicilelwe (okungukuthi, amaphepha ezinkomfa, ama-dissertations), futhi lokhu kusesha kwaholela esampula sokuqala yamaphepha e-622.
Ukukhethwa kwamaphepha
Sisebenzise izinyathelo ezintathu ezilandelanayo zokunciphisa uhlu lwethu kulawo maphepha afanele ukuhlaziywa kwemeta. Okokuqala, umbhali wokuqala akhiphe konke ukucwaninga kwekhwalithi, ucwaningo lwamahhala, ukuhlaziywa kokuqukethwe, ucwaningo lwezobuchwepheshe, ukubuyekezwa okulandwayo, ukubuyekezwa kwezincwadi, ukuhlaziya, nokucwaninga okungahambisani nesihloko (isib., I-anthropology, semiotics, ubuciko) ngokubukeza isihloko kanye ne-abstract of iphepha ngalinye. Kulesi sinyathelo sokuqala, asikhipha amaphepha we-309.
Esinyathelweni sesibili, sisebenzise imigomo emithathu yokufaka, ehambisana nesilinganiso sokusetshenziswa kwemidiya, isilinganiso sokuziphendulela, nokuqukethwe kwezindaba. Zonke izinto eziguquguqukayo ezintathu zichazwe ngokugcwele ngezansi njengengxenye yokuhlaziywa kwabomengameli: (1) Ezifundweni zangaphambilini, abahlanganyeli babuzwa ngokuthi, hhayi nje kuphela ukusetshenziswa kwabo kwezokubika okubikwayo, kodwa futhi nokubona kwabo ukucindezelwa abezindaba ukuba bahambisane nobuhle obukhona izindinganiso (isb., izinkambiso ze-Sociocultural Towards Scale-3; UThompson, van den Berg, Roehrig, Guarda, noHeinberg, 2004). Kodwa-ke, sasinesithakazelo kuphela ekuxhumaneni okuqondile kokusetshenziswa kwemidiya nokuziphendulela; Ngakho-ke, sifaka kuphela lezo zifundo ezaqoqa idatha kubanikazi besikhathi nabahlanganyeli abasebenzisa i-medium. Sifaka kuphela izifundo zokuhlola ezaletha ukugqugquzelwa kwezindaba kokubili isimo sokuhlola nesimo sokulawula. (2) Ukuzithiba okumele kube yiyo okumele kube yimiguquko exhomeke ekuhlolweni kokuhlola. Ezifundweni ezihlangene, ukuzithengisa okumele kudingeke kuhlolwe njengenye yezinguquko eziphenywe. (I-3) Ucwaningo lokuhlola lufanele luqukathe amaqembu avele ekuhloliseni okuqukethwe noma okuqukethwe kwezindaba ezibheke ukubukeka. Ngenkathi iqembu lokuhlola livuliwe kumathekisthi abanzi jikelele kuphela, ubungako bomthelela obufanele abukethwanga futhi abuhlanganisiwe ekuhlaziyweni. Isimo sokulawula singabandakanya noma imifanekiso yokuxuba (okungukuthi, cha noma ambalwa okubhekelana ngokobulili) noma akukho muntu nhlobo. Ngalesi sinyathelo sesibili, asifakanga amaphepha we-240.
Esikhathini sesithathu nesinyathelo sokugcina, asikhiphi wonke amaphepha achaza ukungenelela (isib. Choma et al., 2010; UHarrison noHefner, ngo-2014; IVeldhuis, iKonijn, neSeidell, 2014). Lokhu kuqhubekele noma yikuphi ukucwaninga okuhloswe ukulwa nemiphumela yokuziphendulela okufakwe kumaphephandaba (isib. Ukuveza izinto zokufunda ezokuxhumana ngaphambi kokuba kutholakale abezindaba). Ezinye izifundo zokungenelela ziqoqa isisekelo sokuqala (isib., Pre-intervention) idatha ekusetshenzisweni kwezokuxhumana nezindlela zokuziphatha (isb., Ukuziphikisa) ukuze zifane nesampula zabo ngokugcwele noma ukucubungula abomengameli ekuhlaziyweni kwemiphumela yokungenela. Le datha izobe ihambelana nokuhlaziywa kwethu. Kodwa-ke, izifundo eziningi zokungenelela esampula sethu azizange zisebenzise ukuklama kwangaphambi kokuthunyelwa kodwa zisebenzise indlela yokuthunyelwe kuphela. Ezinye izifundo zokungenelela azizange zilinganise ukusetshenziswa kwezindaba ku-Time 1 (tI-1) nezinye izifundo azizange zibike ngokubambisana okungenzeka. Ngakho-ke, akukho ukuxhumana okuhambisana nokuhlaziywa kwe-meta kwakutholakala futhi asikhiphi yonke imiklamo yokutadisha engenelela evela kwisampula sethu.
Asizange sifake amaphepha ayengatholakali (ayitholakali ku-intanethi) noma anganikezanga ulwazi oluthile oludingekayo lokubala ubuningi bomphumela. Sathintana nabalobi abayisishiyagalombili ukuthola ikhophi yezinkampani zabo kanye nabalobi ababili ukuthola ulwazi olwengeziwe lwezibalo; abalobi abahlanu abazange basabele futhi kwakudingeka sikhiphe amaphepha amahlanu ngenxa yedatha elahlekile. Siphinde sishiye yonke imibhalo. Lokhu kungukuthi, amanye amaphepha ayatholakala njengengqikithi kanye namaphepha ashicilelwe noma amaphephandaba enkomfa kanye namaphepha ashicilelwe. Kuzo zonke lezi zimo, sinekhophi amaphepha ashicilelwe. Okuhlukile kwakuyiphepha lika-Aubrey noTloron; sanquma ukukhokha iphepha lezinkomfa (U-Aubrey & Taylor, 2005) esikhundleni sephepha elishicilelwe (U-Aubrey & Taylor, 2009) ngoba inikeze ngobukhulu bomthelela obuningi bokuhlaziywa kwe-meta. Isinyathelo sesithathu nesokugcina senze ukukhishwa kwamaphepha we-19.
Sample Sample of Studies
Isampula sethu sokugcina kufaka amaphepha we-54. Lawa maphepha ahlinzekela izifundo ezizimele ze-50 (okusho, amasampula ozimele) nabaningi abahlanganyeli be-15,100. Isampula sethu sinezihloko ezivela kumaphephandaba we-27, amaphepha omhlangano we-4, kanye nokushicilelwa kwe-2. Ithebula 1 inikeza ukubuka ngokuningiliziwe kwezifundo ezifakiwe kanye neziguquko ekuhlaziyweni kwe-meta. Inombolo yezifundo yayincane kunani lamaphepha kusukela kwakukhona amaphepha amaningana athembele kwisampula esifanayo.2 Sasihlolisise imiphumela yamaphepha afana nesifundo esifanayo; okungukuthi, sasiqopha ubukhulu bomphumela wabo futhi kamuva sasibaphatha njengesifundo esisodwa (I-Guo, i-2016). Usayizi wethu wesampula kanye nenani labahlanganyeli lifanele ukuqhuba ukuhlaziywa kwe-meta (bheka I-Pigott, i-2012).
Izilinganiso ze-Moderator
Sinesithakazelo ukuthi ngabe izici zesampula noma zezici zokutadisha zizobe zihlolisisa ubudlelwane obubekwe eceleni phakathi kokuhlukunyezwa kwezokuxhumana kanye nokuziphikisa. Ukuhlaziywa kwethu kwamakhomishana okungenzeka kwakungalinganiselwe kulawo (a) ayengabalulekile, (b) anikeze inani elanele lemikhiqizo emihle, futhi (c) ubonise ukuhluka okulinganayo ukuhlola ukulinganisa. Isibonelo, sifaka ubulili njengomengameli ngoba inkolelo ye-objectification (UFredrickson & Roberts, ngo-1997) uchaza ukuthi kungani abesifazane bebhekene nokuhlangenwe nakho okubaluleke kakhulu ekuphileni kwabo kwansuku zonke kunamadoda. Ngakho-ke, ubukhulu bomthelela obuningi bokuziphendulela kungase kulindeleke ukuthi abesifazane baqhathaniswe namadoda. I-Higgins ne-Green (2011) uphakamise ukucubungula ukuhlaziywa komengameli kuphela uma ngabe kukhona i-10 noma izifundo eziningi ezifaka abahleli. Kubomengameli bamabandla (isib. Uhlobo lwama-media), kuphela lezo zigaba zomengameli ezitholakala okungenani izifundo ezimbili ezihlukene. Sasihlukanisa phakathi komengameli ngokuqondene nesampula izici kanye nezici zokuklama isifundo.
Izici zesampula
Siphenya ukuthi ingabe iminyaka yabahlanganyeli ihlolisise imiphumela ngokubhala ikhodi yobudala. Futhi sifaka ukusabalalisa ngokobulili ngaphakathi kwesampula ngayinye, okubhalwe njengendoda (0), exubile (1), noma owesifazane (2), njengomengameli. Ubuhlanga, iphesenti labahlanganyeli abamhlophe noma baseCaucasia, babhalisiwe kuzo zonke izifundo ezenziwa e-United States. Siphinde sibandakanye ukuguquguquka kwama-dichotomous okubonisa ukuthi abahlanganyeli babeningi abafundi (1) noma cha (0).
Imiklamo Yokufunda Yokufunda
Sifaka izilinganiso ezilandelayo eziyisithupha ezilandelayo zomkhakha wokutadisha:
Ukulinganisa kokuziphendulela
Ngokusekelwe ekuboniseni indlela (I-Calogero, i-2011; UMoradi noHuang, 2008) nokuhlaziywa kwe-meta Grabe et al. (I-2008), sifaka izinyathelo ezivame kakhulu zokuziphendulela. Sinekhompyutheni ye-TST (1) nezinguqulo eziguquliwe ze-TST ezilandela isimiso esifanayo sokufakwa ohlwini kuhlu oluhlobene nokubukeka (okuphambene nezincazelo ezihlobene nokungafani). Siphinde sibhale i-SOQ (2), i-OBCS yokuxhaswa kwe-Surveillance (i-3), ukuxhaswa kwe-Surveillance ye-Objectified Body Consciousness Scale-Youth (4; OBCS-Y; ILindberg, iHyde, noMcKinley, ngo-2006), i-Public Body-Conscious subscale ye-Body Self-Consciousness Questionnaire (5; BSC; LC Miller, Murphy, & Buss, 1981), nezinye (= ukubhekwa ubuso; 6). Sifaka i-BSC ngoba isikali sihlola umqondo wokuziqhenya ekusebenziseni umzimba futhi ngaleyo ndlela sibonisa ngokucacile ukuphikisana nokuzibandakanya (UMcKinley noHyde, ngo-1996). Sasihlaziya isifundo esisodwa esasisebenzisa isikali sokubhekwa ubuso (Kim et al., 2015) ngoba lalimelela uhlobo oluthile lwesimo sokuziphendulela.
Uhlobo lokwakha
Siqoqa uhlobo lohlobo lokutadisha njengohlelo lokuhlola (i-0), ukuhlolwa kwesigaba esinqunyiwe (1), noma ucwaningo lwephaneli (2). Siqoqa ubungako bokusebenza kusuka kwizifundo zokuhlola njengokuklama kokuhlola; ukulinganisa ubukhulu obonisa idatha yocwaningo kusukela ku-1 iphuzu ngesikhathi (isb., ukuhlukunyezwa kwezokuxhumana tI-1 ne-self-objectification tI-1) ibhalwe njenge-survey-sectional survey; ukulinganisa ubukhulu obubonisa idatha yocwaningo kusuka kumaphuzu we-2 ngesikhathi, okungukuthi, idatha elayiniwe (isibonelo, ukuhlukunyezwa kokusetshenziswa kwezindaba tI-1 ne-self-objectification Isikhathi 2 [tI-2]), yayibhalwe njenge-panel survey.
uhlobo Media
Sifuna ukwazi ukuthi uhlobo lwesikhulumi lube nomthelela yini ekusebenziseni ukusetshenziswa kwezindaba ngokuziphendulela. Sisebenzisela ukusetshenziswa kwethelevishini jikelele, ukusebenzisa izinhlelo ezithile zethelevishini noma imibukiso (isib. Ama-sitcom, amavidiyo womculo), nokunikezwa kokuqukethwe kwe-audiovisual ezifundweni zokuhlola (isb., Amavidyo kliphu, izikhangisi zethelevishini) esigabeni sethelevishini (0). Lapho ukusetshenziswa kwezindaba zokuphrinta kucutshungulwa noma lapho abahlanganyeli bevezwa ezithombeni noma baphrinta izikhangiso ekuhlolweni (noma ngabe isifundo senziwa ku-intanethi), safaka ikhodi ephakathi njengokuphrinta (1). Ukusebenzisa i-Inthanethi noma izingosi zokuxhumana nabantu kwakubhalwe njenge-inthanethi (i-2). Siqoqa ukubukela noma ukudlala umdlalo wevidiyo njengemidlalo yevidiyo (3). Ukulalela umculo kwakufakwe njengomculo (4).
Okuqukethwe kwemidiya
Sihlolisise okuqukethwe kwabezindaba njengoba ubulili nokubukeka kugxile (i-0), ukubukeka kugxile (hhayi ukucansiza ngokobulili; i-1), noma jikelele (2). Ukuze sigweme ukudideka, sibheka esihlakalweni salesi sihloko kuya kusigaba sokuqala ngokuthi "ukucansi." Sithole okuqukethwe kwezindaba njengobuncansi uma kuqhathaniswa I-APA (2007) incazelo yezocansi. Ukuze ikhodi izifundo zokuhlola, sifunda ngokucophelela incazelo yesikhuthazo futhi, uma sinikeziwe, sibheke izithombe zento yokuvuselela. Ukuze sifunde izixhumanisi, sichaza abezindaba abalandelayo ngokuthi ucansi: izithombe zobulili ezingcolile, okuthiwa "umsakazo wesimanje" (okungukuthi, abezindaba ezibhekiswe ikakhulukazi ezindlebeni zesilisa ezifana Maxim or FHM), amavidiyo omculo, umculo wethelevishini, i-reality tv, kanye nomagazini, ubuhle, kanye nomagazini omusha (I-APA, i-2007; UKlaassen noPeter, 2015; UStankiewicz noRosselli, ngo-2008; Vandenbosch et al., 2013). Kwezinye izifundo ze-correlational (isib. Aubrey, 2006a, I-2006b; IVandenbosch ne-Eggermont, 2013), abalobi basebenzise inqubo ukuze bafake isisindo esiningi emithonjeni yezindaba ezibhekwa kakhulu ngokocansi. Abaphendulile babonise kuqala ukusebenzisa kwabo izinhlobo nezinhlobo zemidiya eziningana. Ngemuva kokuqoqwa kwedatha, ijaji elizimele lilinganise abezindaba mayelana nokuvama nokuqina kocansi. Ngokusekelwe ekuhloleni kwe-jury, amaphuzu e-sexualization ayebalwa kuwo wonke ophakathi futhi asetshenziselwa ukunciphisa izinyathelo zemidiya (ukuze uthole incazelo eqhubekayo yenqubo, bheka IZurbriggen, uRamsey, neJaworski, ngo-2011). Siphatha izinyathelo zokusakaza ezithintekayo zokuxhumana ngokobulili. Abanye abacwaningi bafaka phakathi kokufunda kwabo okuqukethwe kwezindaba ukuthi kwakungeyona ubulili noma jikelele (isib. U-Aubrey, i-2010; UHarrison noFredrickson, 2003; IMeier & Grey, 2014) kodwa kwakusadingeka esifundweni. Sibheke lokhu okuqukethwe kwe-media kokuxoshwa ngokukuchaza njengokubonakala okubonakalayo (I-Moradi, i-2010; IVandenbosch ne-Eggermont, 2015a). Ngokwesibonelo, ukubukela noma ukuthumela izithombe ku-Facebook (IMeier & Grey, 2014) yahlukaniswa njengokuqukethwe okugxilwe ekubukeni. Izimo zokuhlola eziveza abahlanganyeli ezihlokweni ngefreyimu ebonakalayo, njengehluke ekuhlaleni kwezempilo, zibhalwe njengokuqukethwe okugxilwe ukubukeka (U-Aubrey, i-2010). Ekugcineni, sichaza ukusebenzisa jikelele kwe-intanethi, izingosi zokuxhumana nabantu, noma ithelevishini, kanye nokusebenzisa izindaba zezindaba nezemidlalo, njengokuchazwa kokuqukethwe komphakathi jikelele.
Indawo yokufunda nonyaka wokushicilelwa
Sasihlaziya indawo yokutadisha esekelwe izwekazi lapho isifundo senziwa khona: eNyakatho Melika (1), eYurophu (2), e-Asia (3) nase-Australia nase-Oceania (4). Uma leli zwekazi noma izwe lingakhulunywa ngokucacile, ukubambisana kwabalobi kwakuyisiqondiso. Futhi sifaka unyaka wokunyatheliswa kwencwadi njengomengameli ongase abe khona ekuhlaziyweni.
Ukuthembeka kwe-intercoder
Ukuze uhlole ukuthembeka kwe-inter-coder, amakhodi amabili (umbhali wokuqala nowesibili) afake ikhompiyutha yezilinganiso zobukhulu be-36. I-Krippendorff's (2004) I-α yayiphelele (α = 1.0) yazo zonke iziguquko, ngaphandle kwesilinganiso somengameli we-self-objectification (α = .92). Ukungafani kwaxazululwa ngokusebenzisa ingxoxo ngemuva kokubukeza isifundo esithintekayo. Emva kwalokho, lezi coders ezimbili zazihlanganisa zonke iziguquko ngokusekelwe kolwazi olutholakala kwimibhalo yesandla.
Ukubalwa kohlobo lwesitatimende nesisindo
Imodeli yesitatimende
Ucwaningo oluningana lubike imiphumela eyenziwe ukuthi sikwazi ukukhokhisa isayizi engaphezulu kwesisodwa isifundo ngasinye. Ukwenza ukuhlaziywa kwe-meta kulezi zifundo kuzokwephula ukucabanga kokuzimela kwezikhulu zomthelela futhi unike isisindo esiningi kwizifundo ezikhiqiza ngaphezulu kwesilinganiso esisodwa somphumela. Ngokushesha abacwaningi basikisela ukwelapha ukuhlaziywa kwe-meta njengendlela yokwenza izinto eziningi ukubhekana nalezi zinkinga (isib. I-Cheung, i-2014; Inkambu, i-2015; I-Konstantopoulos, i-2011). Umqondo oyisisekelo ubeka ubungako bomthelela (izinga lokuqala) ngaphakathi kwezifundo (ezingeni lesibili; I-Konstantopoulos, i-2011; ukuze uthole ulwazi oluthe xaxa, bheka Inkambu, i-2015). Ubukhulu besisindo esivela esifundweni esifanayo bathola umphumela ofanayo okungahleliwe, kanti ubukhulu bomkhiqizo obuvela ezifundweni ezahlukene bathola imiphumela ehlukene engahleliwe. Ngakho-ke, ukuxhomeka noma ukuzimela kwamandla omzimba kuboniswa ngokucacile ngokunikeza umphumela oqondile wokungahleliwe (I-Konstantopoulos, i-2011; I-Viechtbauer, i-2015). Ngenxa yalokho, konke ukulinganisa ubukhulu kungacatshangelwa ngaphandle kwe-aggregation nokulahlekelwa kolwazi. Le nqubo ibaluleke ngokukhethekile uma kuziwa ekuhlaziyeni komengameli ngoba ubukhulu bomthelela obuningi ngaphakathi kwezifundo kuvame ukuxhunyaniswa emazingeni ahlukene omguquli womengameli. Imiphumela yalinganiswa uma kubalwa okulula esikhundleni samamodeli amaningi wokuvuselela.
Sasiqoqa ulwazi olulandelayo ephepheni ngalinye: (a) wonke amandla okusebenza, kufaka phakathi umehluko weqembu, izindlela, ukwehluka okujwayelekile, kanye namaphutha ajwayelekile ocwaningweni lokuhlola. Uma izimo eziningana zihambisana nezidingo zeqembu lokulawula, kufaka phakathi ubukhulu bomkhiqizo weqembu ngalinye lokulawula. Ezifundweni ezihlangene, saqoqa uPearson r; uma ucwaningo lwama-correlational lwama-panel surveys, sinezinkomba zobukhulu bomkhiqizo obukhona, uma nje ukuziphikisa kungakapheli ukusetshenziswa kwezindaba (okusho ukusetshenziswa kwezindaba tI-1 ne-self-objectification tI-1, ukusetshenziswa kwezindaba tI-1 ne-self-objectification tI-2, nokusetshenziswa kwezindaba tI-2 ne-self-objectification tI-2 ibhalwe ikhodi). Futhi sinekhodi (b) bonke abomengameli.
Usayizi wesilinganiso sokubala
Sasebenzisa uPearson r njengoba ukulinganisa usayizi wokulinganisa ngoba kungachazwa kalula ngokubaluleka okubalulekile. Ububanzi bayo obukhulu buvela ku-0 kuya ku-1 (URosenthal noDiMatteo, 2001). A positive r kubonisa ukuthi njengoba ukusetshenziswa kwezindaba kuyanda, ukuzithengisa ngokwakho kuyanda. Ezifundweni zokuxhumana, sithathile r ngokuqondile ezihlokweni. Kwesinye isikhathi (I-Doornwaard et al., 2014), safaka ikhodi ye-regression ejwayelekile, futhi sawuguqulela r ngokusho komthetho ohlinzekwe ngu U-Peterson noBrown (2005). Ezifundweni zokuhlola, sibalwa r ngokusho kwamafomu ahlinzekwe ngu U-Lipsey noWilson (2001). Ngaphambi kokwenza ama-syntheses, saguqula ama-coefficients okuhlanganiswa (r) ku-Fisher's z isikali (Zr; IBorenstein, iHedges, iHiggins, neRothstein, ngo-2009; I-Lipsey & Wilson, 2001). Ngokuphelele, sithole ubukhulu bokusebenza kwe-261.
Senze ukuhlaziywa kwemeta ngokusebenzisa iphakethe ye-metafor (I-Viechtbauer, i-2010). Sisekelwe ukulinganisa ngemikhombandlela emibi engahleliwe. Imibukiso emibi engalungile ihlose ukuhlukahluka komphumela weqiniso ubukhulu, ngokwesibonelo, ngenxa yabahlanganyeli abahlukene noma ukwelashwa. Ngaphezu kwalokho, imiphumela engahleliwe imiphumela ingase yenziwe ngaphezu kwezifundo ezifakwe ekuhlaziyweni ngoba izifundo eziphenywayo zithathwa njenge-subset okungahleliwe kwesilinganiso esikhulu sokutadisha (IHedges & Vevea, ngo-1998). Ukuhlaziywa komengameli kwenziwa nge-rma.mv () umsebenzi wephakelathi ye-R metafor, eyenza ukulinganiswa kwemodeli ehlanganiswe nemiphumela ehlanganisiwe (I-Viechtbauer, i-2010). Senze umphumela jikelele kanye nokuhlaziywa kwe-bias ukuhlaziya ngokulinganisa ubukhulu obuhlanganisiwe ngaphakathi kwezifundo besebenzisa umsebenzi we-rma (). Le ndlela inikwe amandla ukulinganiswa kwamamodeli wemiphumela engahleliwe ezingeni elilodwa (I-Viechtbauer, i-2010; bheka Pearce & Inkambu, 2016, ngendlela efanayo). Sifake isilinganiso sokulinganisela okungenzeka.
Njengoba izifundo zibonisa ukuhluka okukhulu kwesayizi yesampula, futhi ezinye zaveza ukulinganiswa kwesilinganiso samandla amaningi, silinganise ubukhulu besilinganiso ngobukhulu besampula kanye nenani lobukhulu besilinganiso ngasinye isifundo. Ucwaningo olunzulu nolwengeziwe oluningi oluthola isisindo esikhulu. Futhi izifundo zokubika ubungako obukhulu bokusebenza azizange zithole isisindo esingaphezu kwesifundo sokubika isilinganiso esisodwa sethonya. Ngakho-ke, silinganisele ubukhulu bemiphumela ngokufaka ikhomishini yesilinganiso sesayizi yesampula yocwaningo kuze kube nenani lobukhulu bezinkomba ezifakwe kusifundo (Hunter & Schmidt, 2004). Isibonelo, uma isifundo se-Study 1 sinabalingani be-200 futhi sinikeze ubungako bomthelela owodwa, lesi sayizi sethonya sabelwe isisindo se-200 / 1 = 200. Uma isifundo se-2 sibe nabahlanganyeli be-200 futhi sinikeze ubungako obukhulu bokusebenza, ubukhulu bomkhiqizo ngamunye bubekwe isisindo se-200 / 4 = 50. Ukubala usayizi womphumela wesifundo, Isifundo 1 sithole isisindo se-200, ngenkathi Isifundo 2 sithola isisindo se-4 × 50, okwenza kube nesisindo esifanayo sonke.
Imiphumela
Ukuhlaziywa Konke Ukusebenza
Ithebula 1 iveza zonke izilinganiso zomuntu ngamunye. Ukuhlaziywa komphumela jikelele kwembulwe umphumela omuhle, omncane wokulinganisela kokusetshenziswa kwemidiya ekuziphenduleleni okuzimele (r = .19, Zr = .19). Umphumela wawubalulekile, i-95% CI [.15, .23], p <.0001. Ukulandela I-Rosenthal (i-1979), sibalwa ukuhlaziywa kwe-drawer yefayili, okubhekisele ekukhathazeni ukuthi kungase kube nezifundo ezengeziwe ezingahlanganisiwe ekuhlaziyweni okuhlulekile ukushicilelwa ngoba ubungako babo bokusebenza bebukhulu, noma okungenani buncane. Ukufaka kubo ekuhlaziyweni kungenzeka ukuthi kubangele umphumela jikelele ongabalulekile (Borenstein et al., 2009). Ukubhekana nalesi sikhathazo, I-Rosenthal (i-1979) uphakamise indlela yokubala inani lezifundo zenzakazo ezidingekayo ukuze kulungiswe imiphumela etholakalayo (Borenstein et al., 2009). Ukuhlaziywa kwembula ukwehluleka-okuphephile N we-7,816. Ngakho-ke, umphumela ophawulayo ukhulu kakhulu.
Ngaphezu kwalokho, sithole i-heterogeneity ephawulekayo phakathi kwamasayizi omphumela, Q(49) = 213.72, p <.0001. Lokhu kusikisela ukuthi ubukhulu bomthelela buyahluka kakhulu ngenxa yokwehluka phakathi kokufunda. I- I 2 izibalo-inani lokuhlukahluka okuphelele (isampuli yokuhlukahluka kwe-heterogeneity) engabhekwa ngokungafani phakathi kwemiphumela yangempela (IHiggins & Thompson, 2002) -Kucaciswe okuqhubekayo. Mayelana no-75% kokuhlukahluka okuphelele kungathiwa ukuhlukaniswa phakathi kokufunda (I 2 = 75.03). Kubonakala sengathi abongameli bethu bangase bachaze ezinye zalezi zingxabano (IHuedo-Medina, iSánchez-Meca, iMarín-Martínez, neBotella, ngo-2006).
Ukuhlaziywa kwe-Moderator
Sihlolwe imiphumela elinganisiwe ngokubala imeta-regressions (i-multilevel model effect effects). Ngomengameli ngamunye, sibalwa i-meta-regression ehlukile. Abahlolisisi bezigaba (okungukuthi, ubulili, isilinganiso, uhlobo lokwakha, uhlobo lwezobuchwepheshe, okuqukethwe komidiya, kanye nendawo yokutadisha) kwakuyi-dummy encoded. Siphatha izigaba ezifakwe kakhulu kunazo zonke njengezigaba zokubhekisela. Ama-coefficient wokunciphisa amelela izinguquko ngobukhulu besayizi ngokusho kokushintsha kwamazinga omengameli. I-χ2 Izibalo zokuhlolwa zibonise ukuthi umengameli, othathwe njengenhlangano, wathinta kakhulu usayizi womphumela (Q ukuhlolwa; Borenstein et al., 2009). Ngokuphambene, i z izibalo zokuhlola zikhonjiswe ukuthi ngabe cha noma yini elithile lomengameli wezinhlelo ezihlukile kakhulu kusukela kusigaba sokubhekisela salo mongameli (Z ukuhlolwa; Borenstein et al., 2009). Amathebula 2 no-3 babonisa yonke imiphumela.
Bukela i Ithebula 2 (isampula izici), akubanga nemiphumela yokulinganisela ebalulekile. Lokhu kungukuthi, ukusebenza komsakazo ekuziphendulelweni kwezinto ezibonakalayo kubonakala sengathi kuzimele kubangabalingani, ubulili, nobuhlanga, kanye nokuzimela ukuthi ngabe abahlanganyeli babengabafundi yini.
Bukela i Ithebula 3 (izici zokuklanywa kocwaningo), uhlobo lomidiya olulinganiselwe usayizi womphumela kakhulu, χ2(3) = 7.65, p = .05. Isayizi yomphumela Zr kwakungu - .11 (z = 2.13, p <.05), ekhombisa umphumela onamandla lapho ababambiqhaza besebenzisa imidiya eku-inthanethi esikhundleni sethelevishini. Ngaphezu kwalokho, usayizi womphumela wawungu-.18, waqina lapho ababambiqhaza besebenzisa imidlalo yevidiyo esikhundleni sethelevishini (z = 2.24, p <.05). Ukusetshenziswa kwemidiya yokuphrinta akuholelanga kunoma imuphi umehluko, noma kuqhathaniswa nethelevishini noma uma kuqhathaniswa nemidiya eku-inthanethi noma imidlalo yevidiyo. Izici ezakhiwe zokutadisha azizange zithinte usayizi womphumela. Lokho wukuthi, umphumela wokusetshenziswa kwemidiya ekuphikiseni ngokwakho ubonakala uzimele ngohlobo lwesilinganiso sokuziphikisa, ukwakheka kokutadisha, nokuqukethwe kwabezindaba. Kube khona umkhuba okhombisa ukuthi indawo yokufunda ilinganiselwe ngosayizi womphumela,2(3) = 6.60, p = .09. Ngokuqondile, usayizi womthelela Zr yezifundo zaseYurophu kwakuyi - .12 enkulu uma kuqhathaniswa nezifundo ezivela eNyakatho Melika (z = 2.53, p <.05). Ngokuphikisayo, azikho izifundo zase-Asia noma e-Australia ezazihluke kakhulu ezifundweni zaseNyakatho Melika, futhi zazingafani nezezifundo zaseYurophu. Unyaka wokushicilelwa awulinganisanga usayizi womphumela wonke.
Siphinde sibheke imiphumela yokuxhumana phakathi komongameli. Ngokuqondile, sicabanga ukuthi amadoda nabesifazane (ubulili), abahlanganyeli abancane nabadala (abaneminyaka yobudala), noma abafundi nabangenakho (isampula umfundi) bangaphendula ngokuhlukile ekuziphatheni ngokobulili, ukubuka okubonakalayo, nokuqukethwe komphakathi jikelele (okuqukethwe). Kodwa-ke, kwakungekho ukusebenzisana okuphawulekayo phakathi kohlobo lokuqukethwe nomunye wabahloli abathathu: Ubulili × Okuqukethwe: χ2(2) = .12, p = .94; Ubudala × Okuqukethwe: χ2(2) = .30, p = .86; Isibonelo Somfundi × Okuqukethwe: χ2(2) = 1.02, p = .60. Ekuphetheni, umphumela wokusetshenziswa kwezokuxhumana ngokuziphendulela kubonakala sengathi ukhulu kakhulu. Ngaphandle komphumela wendawo yokutadisha kanye nohlobo lwezobuchwepheshe, ukuzithiba okungafani nakho akuzange kuthinteke ngemibandela yemingcele ehlaziywe.
Ukuhlaziywa Kwemvelo Yomphakathi
Okokugcina, sihlole ukushicilelwa kokushicilelwa. Sihlolwe ukuthi noma cha ukuhlolisiswa ngamasampuli amancane namasayizi omncane omphumela ahlulekile ukushicilelwa. Sisebenzise isakhiwo somngcele kanye nokuhlolwa kokulawula kwe-Egger kwe-asymmetry ye-funnel.U-Egger, uSmith, uSchneider, noMinder, ngo-1997). Njengoba kunconywe kulezi zincwadi, sasebenzise iphutha elijwayelekile njengendlela yokubonisa usayizi wesampula (Borenstein et al., 2009). Ukubuka isakhiwo somngcwabo (Umfanekiso we-2), bekukhona ubufakazi obuncane bokushicilelwa kokushicilelwa ngokwezinhlelo ezincane ezinezinsizakalo ezincane ezingekho ekhoneni elingaphansi kwesokunxele. Kodwa-ke, leli phethini lishintshiwe lapho libuka ingxenye ephakathi yalesi sibalo (ukuhlolwa ngobukhulu obukhulu bokungasebenzi bukhona), ngokuphikisana nokushicilelwa kokushicilelwa. Ngaphezu kwalokho, ukuhlola okungeyona okungadingekile kokuhlolwa koku-Egger, t(48) = -1.00, p = .33, ikhombise ukuthi ukushicilelwa kokushicilelwa akuqinisekisiwe.
Ingxoxo
Ukuziphendulela kungumqondo obaluleke kakhulu ekucwaningeni kwemiphumela yabezindaba. Ukukhuthazwa umsebenzi wezingqinamba eziphikisayo (isib. UFredrickson & Roberts, ngo-1997; UMcKinley noHyde, ngo-1996), ezifundweni eziningi zobuciko, izazi ziye zaphenya ithonya lokuxhumana ngokocansi ngokuziphendulela. Ngokususelwa ekuhlaziyweni kwe-meta okubandakanya iziqu ze-50 (ubukhulu be-261 effect), ezihlanganisa izinhlobo ezintathu zemiklamo yocwaningo, sikwazi ukubonisa esifundweni samanje ukuthi, kuzo zonke izinhlobo zemidiya yemithombo ebonisa ukuhlukahluka kokuqukethwe kocansi, kukhona umphumela omuhle wezocansi ekusetshenzisweni kwezokuxhumana ngokuziphendulela (r = .19). Njengokwethenjelwa, ukusebenzisa imidiya yeminyango kwandisa ukuzithemba phakathi kwabesifazane nabesilisa. Umphumela wawunamandla kakhulu futhi omncane ukulinganisa ngokwesayizi (I-Lipsey & Wilson, 2001).
Izici zesampula
Azikho izici zesampula (yobudala, ubulili, ubuhlanga, nesampula somfundi) okulinganiselwe umphumela omkhulu. UFredrickson noRoberts (1997) kwafakazela ukuthi abesifazane baseminyakeni yonke yobudala bangakwazi ukuphikisa. Kodwa-ke, kungase kudingidwe ukuthi abantu abasha bangakwazi ukuxhumana ngokobulili ngokuqukethwe (I-Fortenberry, i-2013). Kodwa ukuhlolwa kwethu kwe-meta akubonisi umphumela wokulinganisela weminyaka yobudala futhi awusekeli lokhu kucabangela. Kumele kuqashelwe, kodwa-ke, ukuthi ububanzi besikhathi samasampuli ethu abuyizintathu, okuhlanganisa cishe bonke abasha kanye nabantu abadala abasafufusa. Sixoxa ngalolu daba ngokuqhubekayo esigabeni sokulinganiselwa.
Ngaphezu kwalokho, asifumananga ukulinganisela kobulili ngenxa yokuhlukunyezwa kokusetshenziswa kwezindaba ngokuziphendulela. Incazelo engenzeka ukuthi isimo sezindaba sishintshile. Ukuthola okuvela ocwaningweni lokucwaninga kokuqukethwe okudlule kubonise ukuthi amadoda abhekene namathuba akhula okubhekana nokuboniswa kobulili kwamadoda (Gill, i-2009; IHatton & Trautner, 2011; URicciardelli, Clow, noWhite, 2010; I-Rohlinger, i-2002). Nakuba ukuhlukunyezwa kwabantu besilisa nabesifazane kunencazelo ehlukene yezenhlalakahle, ekugcineni, umzimba womzimba waba yinto eqondiswayo, eqondiswa futhi ehlolwe ngabanye (I-Rohlinger, i-2002), okuholela ekuziphenduleleni kokubili phakathi kwabesifazane nabesilisa. Lokhu kungase kuchaze ukuthi kungani amadoda, uma kuqhathaniswa nabesifazane, abonise imiphumela efanayo yokuhlukumeza ukusetshenziswa kwezindaba ngokuziphendulela. Umphumela wethu ubambisana nocwaningo lwangaphambili olukhomba ukufana kobulili ebuhlotsheni phakathi kokuziphendulela nokuhlonishwa komzimba noma ukuhlazeka komzimba (UMoradi noHuang, 2008). Kodwa-ke, kumele sicabangele ukushiwo kwamazinga ahlukene amasiko asetshenziswa abesifazane nabesilisa. Ukuhleleka kwamasiko okuheha abantu kubandakanya amandla, ubuhlungu, nokubusa, kuyilapho inhleko yamasiko yokuheha abesifazane ibhekene nobuncane obuncane kanye nobungozi (I-Moradi, i-2010). Ngakho-ke, ukutholakala kwethu akumelwe kuveze ukuthi ubudlelwane bamandla obukhona kanye nokubandlululwa buqhutshwa phambili (I-Moradi, i-2010). Ngaphezu kwalokho, abesifazane bathambekela ekuthuthukiseni isikhathi eside sokuphila, ukuthola ulwazi oluthe xaxa lokwabelana ngokocansi, ukuphawula, noma izenzo kunamadoda (isib. Ukubhukuda, amaHyers, uCohen, noFerguson, ngo-2001).
Asifumananga nomphumela wokulinganisela wobuhlanga bomhlanganyeli. Izifundo esizifake kuzo zazisivumela ukuba sihlukanise phakathi kweMhlophe / i-Caucasian kanye nanoma yikuphi okungewona amaBlack / nezinye izizwe. Ukuqoqa ubuhlanga obuhlukene ndawonye kungaholela ekubhekiseni ukungezwani okungase kube khona ngoba iqembu elilodwa lingase likhansele imiphumela yomunye. Isibonelo, ukutadisha kwe-longitudinal kubonise ukuthi amantombazane ase-Afrika aseMelika abika ukunganeliseki ngokomzimba eminyakeni eminingi esikoleni esiphakeme ngokuphathelene namanye amantombazane. Amantombazane ase-Asia, okwamanje, abika ukunganeliseki komzimba uma kuqhathaniswa namantombazane aseMelika aseMelika, amantombazane aseLatina, namantombazane amaningide Guzman & Nishina, 2014). Kodwa-ke, ukuhlaziywa kwe-meta kokunganeliseki ngokobuzwe nokuzibandakanya komzimba okubandakanya abesifazane base-Asia, baseMelika, abamnyama, abaseSpain nabomhlophe bathola umehluko omncane ekunganeliseki komzimba kwabesifazane abamhlophe uma kuqhathaniswa nabesifazane abamnyama (IGrabe & Hyde, 2006). Enye incazelo ingatholakala emithonjeni yezindaba. Abacwaningi bangaphambilini baqaphele ukuthi abesifazane abomnyama bathanda izintambo ezimelela umzimba womzimba we-curvier esikhundleni se-thin-ideal evamile esethulwe abezindaba (ICapodilupo & Kim, 2015; I-Overstreet, iQuinn, ne-Agocha, ngo-2010). Ukuntuleka kokumelelwa kwabesifazane abancane emithonjeni yezindaba kungenza imiphumela efanayo kubantu besifazane abanemibala nabesifazane abamhlophe, njengoba iqembu ngalinye lingaboniswa ngezithombe ngokuqondile. Le ndaba ixoxwa ngokuqhubekayo esigabeni sokucwaninga esikhathini esizayo.
Izinhlamvu Zokufunda
Sithole ukuthi ukusetshenziswa kwamageyimu wevidiyo kanye / noma imithombo ye-inthanethi kwaholela emiphumeleni enamandla yokuziphendulela uma kuqhathaniswa nokusetshenziswa kwethelevishini. Izincazelo eziningana zingacatshangelwa kulo mphumela. Zombili izinhlobo zabezindaba zibhekwa ngamazinga aphakeme kakhulu okusebenzisana nokulawula (I-Eveland, i-2003). Ngamanye amazwi, kanti omunye angabheka kalula ithelevishini futhi enze into engahambisani ngesikhathi esifanayo, lokhu kunzima ngemidlalo yevidiyo futhi, ngezinga elithile, kunzima nakakhulu ngemithombo ye-intanethi. Imidlalo yevidiyo ingabangela amazinga aphezulu okuhlangenwe nakho kwengqondo okukhona, okungukuthi, umuzwa wokuthi usezindaweni zemidiya (Weibel, Wissmath, & Mast, 2011; I-Wirth et al., I-2007). Ngaphezu kwalokho, imidlalo yevidiyo yaziwa ngokuboniswa kakhulu kobulili abalingiswa besifazane nabesilisa (isib. Burgess et al., 2007; Lynch, Tompkins, van Driel, & Fritz, 2016), nemidlalo eminingi ivumela abantu ukuthi badlale umlingisi onomzimba ohlukile, mhlawumbe uhlobo lomzimba oluhle kakhulu kunomzimba womzimba womdlali. Izingosi zokuxhumana nabantu ziyimidiya ye-intanethi ekhonjiswa ngomuntu siqu, okuqukethwe okubonakalayo okuzungezile. Amavidiyo afanelekayo nezithombe zabo, oontanga, nabanye abantu bangase bahlakulele ukufaniswa kwezenhlalo kanye nokufakwa ngaphakathi kwemibono yokubukeka, futhi, kungase kukhulise ukuphikisana kwabo phakathi kwabantu ngabanye (I-Perloff, i-2014).
Asitholanga umphumela wokumodarela okuphawulekayo wohlobo lwezinyathelo zokuziphendulela. Ngakolunye uhlangothi, lo mphumela ukhombisa ukuthi zonke izinyathelo ezifakwe kwisifundo samanje kubonakala sengathi zisebenza ngendlela efanayo ekutholeni imiphumela yemidiya ekuziphenduleleni. Ngakolunye uhlangothi, kungacatshangwa ukuthi umphumela wokuhlukunyezwa kwezokuxhumana unamandla okulingana nezici zokuzicabangela nokuziphatha kokuziphendulela, ngoba izinyathelo zokucabanga (isib. I-SOQ) nezindlela zokuziphatha (isib. I-OBCS subscale) zifakiwe ekuhlaleni . Kodwa-ke, abacwaningi baye babonisa ukuthi ukuzithokozisa nokuzihlola komzimba kuhlobene komunye nomunye kodwa akulingani (I-Calogero, i-2011; UMoradi noHuang, 2008). Ucwaningo olwengeziwe luyadingeka ukuze udwebe iziphetho zokugcina mayelana nomphumela wokuhlukunyezwa kwezindaba kanye nokuhlukana phakathi kwezinyathelo ezikhona zokuziphendulela.
Asiqapheli umphumela ophawulekayo wohlobo lokuklama: izifundo zokuhlola, izingcwaningo zocwaningo lwephaneli, nezifundo zokuhlola zenze imiphumela efanayo; okungukuthi, asizange sibone ukuhluka okwenziwe ngokuphawulekayo ngobukhulu bomsebenzi. Okuqukethwe kwezindaba akuzange kube nomphumela wokulinganisela. Ucwaningo oluningi olufakiwe lapha luhlolisise ukutholakala kokuqukethwe ngokobulili kokuqukethwe. Ngakho-ke, singacabanga ukuthi lolu hlobo oluthile lokuqukethwe lungase luholele emicabangweni noma ekuziphatheni. Noma kunjalo, ukugxila ekubukeni (ukuxoshwa) kanye nokuqukethwe komphakathi jikelele nakho kwabikezela ukuziphendulela ekuzifundeni kwethu. Lokhu ukulinganisela okungadingekile kungachazwa ngombono wokulima (isib. U-Gerbner, i-1998). Ubukhona obuningi bokuxhumana ngokobulili kuzo zonke izinhlobo zokuxhumana (isib. Aubrey & Frisby, 2011; Burgess et al., 2007; Lynch et al., 2016; UStankiewicz noRosselli, ngo-2008; Vandenbosch et al., 2013) ingaba nomthelela wokubambisana kanye nokuqinisana ngokuzibandakanya phakathi kwabantu ngabanye. Kodwa-ke, ukucabanga kwemiphumela yemidiya efana nendawo kuye kwagxeka (isib. IBilandzic noRössler, 2004). Imiphumela evela kuphando oluthile lwemiphumela yabezindaba ibonise ukuthi ukusetshenziswa kwezinto ezithile zomphakathi kwabikezela ukunganeliseki komzimba, kanti ukusetshenziswa kwamanye amazwe akuzange (ULevine & Murnen, 2009; IMeier & Grey, 2014). Ngokuvumelana nalokhu kucatshangelwa, Andrew, Tiggemann, noClark (2016) usanda kubonisa ukuthi ukusetshenziswa kwezindaba ezingapheli, njengemiboniso esekelwe emininingwaneni, amadokhumenti, kanye nezindaba, bekuhlobene nokungahambisani nokuphikisa. Ngakho-ke, asikholelwa ukuthi noma yikuphi okuqukethwe kwemidiya kuzoholela ngokuzenzakalelayo ekuziphenduleleni okuzenzekelayo (ULevine & Murnen, 2009). Kunalokho, abezindaba abagxila-ngezinga elithile-ukubukeka kwangaphandle kufanele kube nethonya. Ngaphezu kwalokho, sikholelwa ukuthi ukungabi nokulinganiswa kwemibiko yabezindaba kungabonisa imingcele ezindleleni ezisetshenzisiwe kanye nezinhlobo zedatha ezihlangene nezifundo ezihlaziywe. Sixoxisana ngalolu daba ngokugcwele esigabeni sokulinganiselwa.
Sithole ukuthambekela okuncane kwendawo yokutadisha njengomongameli: Umphumela wezifundo zaseYurophu wawuphakeme uma kuqhathaniswa nezifundo ezivela eNyakatho Melika. Kodwa-ke, kungenzeka ukuthi le mphumela inqume kakhulu ekutadisheni I-Doornwaard et al. (I-2014). The I-Doornwaard et al. (I-2014) ukutadisha kwakuphakathi kwalabo abambalwa abaphenya ngemiphumela yokuqukethwe ngokocansi okucacile, okungukuthi, izithombe zobulili ezingcolile. Ngaphezu kwalokho, isampula enkulu (N = 1132) yabantwana abasha I-Doornwaard et al. (I-2014) asetshenziselwa ukutadisha kwabo banikeze isisindo esiningi ekusebenzeni kwethu ekuhloleni kwethu. Uma uqhuba ukuhlaziywa komengameli ngaphandle kokucwaninga, umphumela wokulinganisela wendawo yokutadisha awuphawulekile, osekela incazelo yethu.
Ngokwengqikithi, ukutholakala kwethu kusikisela ukuthi umphumela wokuhlukunyezwa kokusetshenziswa kwemidiya ekuziphendulelweni kwakho uqobo kakhulu. Kubalulekile ukugcizelela ukuthi sitholile cishe akukho miphumela yalezi ziguquguquko ezingenzeka, kungakhathaliseki ukuthi inani lezifundo kanye nobukhulu besampula kwakwanele ukuqhuba ukuhlaziywa komengameli.
Ukulinganiselwa kanye ne-Agenda yokuPhenya Kwekusasa
Ezingxenyeni ezilandelayo, sibheka ukulinganiselwa kwezikhalazo zesifundo nokucwaninga kwamanje emkhakheni wokucwaninga ngomfanekiso womzimba kanye nokucwaninga kwemiphumela yemidiya futhi sinikeza i-ajenda yokucwaninga esikhathini esizayo. Esifundweni samanje, sifaka amaphepha kuphela ayatholakala ngesiNgisi. Noma kunjalo, ukuhlaziywa kwethebula yefayela kubonise umphumela omkhulu. Ngaphezu kwalokho, siyazi ukuthi ukuqopha indawo yokutadisha ngezwekazi kungase kungabi nakwanele ukuthatha konke ukungafani kokuphikisana okungavela emvelaphi yomuntu; amazwe angaphakathi kwezwekazi ngalinye angase ahluke ezinhlotsheni zabo zobulili izithombe ezivezwe kumaphephandaba (isib. Ama-Collins, i-2011). Okokugcina, nakuba senza uphenyo olunzulu lwezincwadi zokuhlaziywa kwe-meta, asikwazi ukukhipha ukuthi lezi zifundo ezilodwa zalahlekelwa, ikakhulukazi lezo ezingazange zishicilelwe noma zingatholakali kwi-intanethi. Noma kunjalo, sikholelwa ukuthi lo mkhawulo awunciphisi ukutholakala kwethu njengoba sisebenzise imodeli yokusebenza engahleliwe yokuhlaziywa kwe-meta. Ngakho-ke, ekuhlaziyweni kwethu, izifundo eziphenywe zaphathwa njenge-subset okungahleliwe kwesilinganiso esikhulu sokutadisha (IHedges & Vevea, ngo-1998). Asifumananga nanoma yini ubufakazi bokushicilelwa kokushicilelwa.
Inkambu yocwaningo esiyihlolile nayo inezilinganiso. Lokhu kufaka phakathi ukungapheli mayelana namasampuli aphenywayo, ukungabi khona kwezifundo ze-longitudinal, kanye nezinguquko eziphenywe ngokungapheli.
Iziphutha zamasampuli aphethwe
Okutholakele kwethu kubonise ukuthi ucwaningo olwenziwe emithonjeni yezindaba kanye nokuphikisana okuqhutshwa ngaphandle kwamazwe aseNtshonalanga noma aseNtshonalanga ayilutho. Nakuba lesi sikhangiso esicacile sichazwe ngaphambilini (UMoradi noHuang, 2008), kushaya. Amaphesenti ayisishiyagalolunye nesithupha (n = I-48) yezifundo eziphenywe esiziqalile ezivela eNyakatho Melika, eYurophu, noma e-Australia nase-Oceania. Izifundo ezimbili kuphela ezivela e-Asia (IBarzoki, iMohtasham, iShahidi, neTavakol, 2016; Kim et al., 2015), futhi akekho owavela eLatin America noma e-Afrika.
Ngaphezu kwalokho, izifundo eziningi ezithintekayo zigxila kubesifazane. Esikhathini sokuhlaziywa kwethu kwemitha, izingxenye ezimbili kwezintathu (n = 33) yezifundo zicwaningwe kuphela abesifazane. Abesifazane babhekene nokuhlukunyezwa kwabantu abalingani abaningi uma kuqhathaniswa namadoda (Swayida no-al., 2001), futhi abesifazane baningi amathuba okuba ocansini ezinhlobonhlobo zezinhlobo zemidiya (Aubrey & Frisby, 2011; Burgess et al., 2007; UStankiewicz noRosselli, ngo-2008; Vandenbosch et al., 2013). Futhi abesifazane bavame ukubika amazinga aphezulu okuziphendulela kunamadoda (isib. Aubrey, 2006a; Lindberg et al., 2006; IVandenbosch ne-Eggermont, 2015b; Ward, Seabrook, Manago, & Reed, 2015). Noma kunjalo, imiphumela yethu ikhombisa ukuthi umphumela wemidiya ekuziphenduleleni ngokwawo kufana nalabo bobabili. Ngakho-ke, kubalulekile ukufaka phakathi kokubili abesifazane nabesilisa ekucwaningeni ngokwabo.
Uma sicabangela ukuthi isilinganiso esiphezulu sabahlanganyeli abaphenywe yiminyaka eyi-19.67, ucwaningo phakathi kwabantu abancane nabakhudlwana liyadingeka. Njengoba ukuhlukumeza okuhlangenwe nakho nokuziphendulela kuqala kuqala ngesikhathi esincane kakhulu, abacwaningi basanda kucwaninga ukucabangela ucansi, nokuziphendulela kwabantwana (isib. E. IHolland neHaslam, 2016; UJongenelis, uByrne, noPettigrew, ngo-2014; USlater noTiggemann, ngo-2016). Kubaluleke kakhulu ukufaka abantu basebekhulile ngoba ukuziphendulela kwabo kungashintsha ngokuhamba kwesikhathi (UFredrickson & Roberts, ngo-1997).
Okokugcina, ucwaningo olwenziwe ngezizwe ezahlukene alukho. Isibonelo, ngokwazi okuhle kakhulu, isifundo esisodwa kuphela sokuhlola siphumelele imiphumela yokuchayeka kwemidiya ekuziphenduleleni kwamanye amantombazane aseMhlophe namantombazane ombala (UHarrison noFredrickson, 2003). Kulandela ukuthi ucwaningo lwesikhathi esizayo kufanele lubandakanye kokubili abesifazane nabesilisa ngezigaba ezahlukene zokuphila ngaphandle kwe-"bubble Western" ukuze bahlole ukufaka izicelo eziphambene namasiko ezinhlaka zezinkolelo, njenge-objectification theory (UMoradi noHuang, 2008).
Siphakamisa ukuthi esikhathini esizayo, abacwaningi kufanele baphenye izinga izingane, intsha, kanye / noma abantu abadala abasafufusa bezinhlanga ezihlukene ezivezwa ngokungafani kokuqukethwe kocansi. Ngaphezu kwalokho, sincoma ukuthi abacwaningi emazweni ahlukahlukene, njengeNgilandi, eJalimane nase-Australia, kudingeka baqaphele futhi baqaphele ngokuqoqa ulwazi oluphathelene nobuhlanga.
Ukungabi nesifundo se-longitudinal
Sithole inani elilinganiselwe lokusungulwa kwemiklamo yokuhlola kanye nezinkomba zokuhlola ezenzakalweni ezifundweni esizifake kuzo. Kodwa-ke, kwakungekho izifundo ezimbalwa ze-longitudinal zocwaningo; sithole kuphela amasampula amathathu azimele asebenzisa le ndlela (Aubrey, 2006a, I-2006b; U-Aubrey & Taylor, 2005; I-Doornwaard et al., 2014; IVandenbosch ne-Eggermont, 2014, 2015a, I-2015b). Ucwaningo oluthile lwesikhathi eside luyadingeka ukuze kuqhutshekwe ukunquma ukuthi ngubani ozoba khona, futhi ngaleyo ndlela kungenzeka imiphumela, ngokulinganisa ubudlelwane obunamathele futhi ushintsho lwama-intraindividual ezilungiselelweni zangaphandle (G. IHolland neTiggemann, 2016; IValkenburg noPeter, 2013).
Izinguquko eziphenywe ngokungapheli
Ukungena ngaphakathi kwezimiso zokubukeka kuyinhlangano eguquguqukayo eyingqayizivele engafakiwe ekuhlaziyweni kwethu. Sikholelwa ukuthi kuyoba usizo ukubheka lo mbono ngokugcwele. UFredrickson noRoberts (1997) ngokucacile kubhekisela ekufakweni kwangaphakathi kwemibono yokubukeka njengendlela yokuchaza eholela ekuziphenduleleni. Bona kanye nabanye baye baveza ukuthi okuhlangenwe nakho noma okulindelekile ukuphikisana ngokocansi kuholela ekwenzeni ngaphakathi kwemibono yokubukeka, okwenza kube nemiphumela yokucabanga noma ukuziphatha okuzimele (UFredrickson & Roberts, ngo-1997; I-Moradi, i-2010; UMoradi noHuang, 2008). Abacwaningi baye babonisa ngokuphindaphindiwe ukuthi umsebenzi wokusebenza wangaphakathi ube ngumlamuleli phakathi kokusebenzisa ucansi nokusebenzisa izinto ngokuzenzekelayo (ITiggemann & Slater, 2014; IVandenbosch ne-Eggermont, 2012, 2013, 2014). Kodwa-ke, abanye abacwaningi abatholanga ukwesekwa komphumela wokwenza umsebenzi wokuzibandakanya ngokuzimela (U-Aubrey, i-2006b; IKarsay & Matthes, 2015). Ucwaningo luyadingeka ekufakweni ngaphakathi kwemibono yokubukeka ukuze kukhanyiswe lezi zinto eziphikisanayo.
Ngaphezu kwalokho, lezi zinguquko ezilandelayo ezingezansi kufanele zihlolwe esikhathini esizayo: isimo sezenhlalo kanye nemibono yendima. Noma kunjalo, lezi zinguquko ezimbili azimeleli uhlu oluphelele lwezinguquko ezingenasici. Ucwaningo lwangaphambili lokunganeliseki komzimba luye lwabonisa ukuthi isimo esiphakeme sezenhlalakahle sithinteka ukunganeliseki komzimba futhi sishayela ukuthobeka phakathi kwabesifazane (Swami et al., 2010). Ngakho-ke, kubonakala sengathi isimo sezenhlalakahle sithatha indima ekuziphenduleleni. Ukwengeza, ukungafani phakathi kobulili, njengombono wendima yobulili, kufanele kuphinde kucutshungulwe ngoba ukuqondiswa kwe-hypergender kuye kwahlotshaniswa nokuhlukunyezwa kokusetshenziswa kwezindaba, ukuzibandakanya, nokuziphatha kabi ngokobulili (I-Nowatzki & Morry, 2009; van Oosten, Peter, & Boot, 2015).
Siphinde sichaze iziguquko eziningana ezingafundiwe ngokuphathelene nokusetshenziswa kwezindaba. Ngokuqondile, ukusetshenziswa kwezindaba ezizibiza ngokuzenzakalelayo kwakungalinganiswanga ngokucwaninga okuhambisana. Yize ezinye izifundo zihlola ukusetshenziswa kwezindaba ngezilinganiso ezihlukene ezilinganayo (isib. Andrew et al., 2016; I-Fardouly et al., I-2015), ezinye izifundo zazibandakanya izinyathelo zamatriki ngokubuza abahlanganyeli ngesilinganiso esithile sesikhathi abasebenzisa uhlobo oluthile lwezokuxhumana (isib. I-Barzoki et al., I-2016).
Ukutholakala kwemibono esekelwe kohlaka lwezokuxhumana okuvelele kuboniswe ukuthi ukuqina kwe-media prime kuthonya amandla emiphumela yabezindaba (isib. I-Arendt, i-2013). Ngakho-ke, ngenxa yezifundo zokuhlola, saqala ukukopisha imvamisa kanye nobude bokuvezwa kwabahlanganyeli kumaphephandaba. Kodwa-ke, izifundo eziningi zahluleka ukubika le datha futhi ukuhluka kwedatha ekhonjiwe kwakuncane kakhulu. Ngakho-ke, asikwazanga ukufaka imvamisa kanye nobude bokuchayeka kwemithombo njengomengameli ekuhlaziyweni kokugcina. Ngaphezu kwalokho, izifundo ezimbalwa kakhulu ziye zaphenya ngokuhlobana kokuqukethwe kobulili okucacile ngokobulili nokuziphikisa (isibonelo, U-Tylka, i-2015; I-Doornwaard et al., 2014), nakuba kuye kwaboniswa ukuthi okuqukethwe kocansi kuqukethe izithombe eziningi eziqondisayo (UKlaassen noPeter, 2015). Lezi zindlela ezihlukile (futhi ezingekho) zokusetshenziswa kwezindaba zingase zilandele (a) imiphumela engezansi futhi ehlangene emkhakheni futhi (b) ukuhlukahluka okukhulu kokungafani kokufundwa esikutholile ekuhlaziyweni kwethu kwe-meta. Siphakamisa ukuthi abacwaningi babheke ngokucophelela kokuqukethwe kwamaphephandaba, izinhlobo, kanye neziqu lapho becwaninga ubudlelwane bokusetshenziswa kwezindaba nokuziphendulela. Ngaphezu kwalokho, abacwaningi kufanele babike uhlobo oluthile lokuqukethwe, izinhlobo, noma iziqu abazifundayo (bona futhi IValkenburg noPeter, 2013). Lokhu kuzosiza ukuqonda ukuthi yikuphi okuqukethwe okuthonya ukuphikisana nokuziphikisa nokuthi yikuphi okuqukethwe okungenalo. Abacwaningi besikhathi esizayo bangaphinde baphenye imiphumela engenzeka yokusebenzisana phakathi kohlobo lwezindaba kanye nokuqukethwe kwemidiya. Isibonelo, imidlalo yevidiyo yaziwa ngokuqukethwe kwabo ngokobulili (isib. Burgess et al., 2007) futhi, ngesikhathi esifanayo, imidlalo yevidiyo ingaholela emazingeni aphezulu okuba khona, okungase kuholele kumazinga aphezulu wokuziphendulela.
Ekugcineni, njengoba I-Moradi ne-Huang (i-2008) Sekuvele kugcizelele, kubalulekile ukuhlukanisa phakathi kwesici kanye nesimiso sesimiso sezwe lapho ukhuluma ngokuziphendulela. I-16 kuphela yezinguquko ze-50 ibonise ukuhlukanisa phakathi kobuciko kanye nesimo se-self-objectification. Ngokuhlobene kakhulu nenkinga yokulinganisa, eminye imibono ehlanganiswe nokuziphendulela kufanele ihlolwe ocwaningweni oluzayo, njengokuthi I-Piran (i-2015, 2016) ukwakheka kokungcoliswa noma U-Tolman no-Porche's (2000) ubudlelwano obuphikisana nomzimba womuntu.
Hlanganisa Impumelelo
Imiphumela evela ku-meta-analysis yamanje ingakwazi ukuvikela imizamo yokuvikela nokungenelela ezimweni zempilo kanye nezemfundo. Isibonelo, abahlinzeki nabacwaningi bangase bakhuthaze amaklayenti abo ukuba acabange ngokusetshenziswa kwabo kwezindaba zobulili nokuzibukela. Izikhungo zokufundisa zingase zithole umphumela wokulinganisela wemidlalo yevidiyo nemidiya ye-intanethi yokwandisa ukuqwashisa phakathi kwabafundi babo, ngoba izinhlobo zomphakathi zithandwa kakhulu phakathi kwezingane nentsha. Othisha nabafundisi bangase bafundise abafundi ukuthi bangazibona kanjani izinto eziphathelene nokuhlukunyezwa ngokobulili nokubukeka futhi bahlathulule imiphumela engalungile yokuziphendulela kanye nezinye izindaba ezihlobene nempilo, njengezihlazo zomzimba, ukunganeliseki komzimba nokukhathazeka kokudla. Bobabili izazi kanye nabasebenzi bangase basebenze ngamasu okungenela ukuze bavimbe noma banciphise imiphumela yemidiya ngokuziphendulela. Ngokuvamile, odokotela nabafundi ababandakanyeka ezihlokweni zomzimba womzimba kanye nempilo yabesifazane bangazuza ngokubuyekezwa kwezincwadi zemibhalo nokuqokwa kohlelo lokucwaninga esikhathini esizayo.
iziphetho
Sizame ukulinganisa umphumela wokuhlukunyezwa kokusetshenziswa kwemidiya ngokuziphendulela ngokusebenzisa indlela yokusebenzisa i-meta-analytic. Imiphumela ibonise ukuthi encane ukulinganisela umphumela jikelele. Sithole umthelela wokulinganisela wohlobo lwezobuchwepheshe, okuphakamisa ukuthi umphumela wawuzwakala kakhulu kubahlanganyeli abasebenzisa imidlalo yevidiyo noma imithombo ye-intanethi. Ngaphezu kwalokho, lokho okutholakele kuphakamisa ukuthi umphumela wokusetshenziswa kwezindaba ezithintekayo ekusebenzisaneni nokuphikisana nakho kwathinta amadoda nabesifazane ngokulingana, abahlanganyeli abadala nabancane, kanye nabahlanganyeli bezizinda eziningana. Sifuna ukucwaninga kusasa ukuthi kufaka phakathi kokubili amadoda nabesifazane kuzo zonke izigaba zokuphila nasezindaweni ezihlukene zomhlaba, ukufaka imiklamo ye-longitudinal, ukuqhubeka nokuphenya ukufakwa ngaphakathi kwezimiso zokubukeka, nokubika kabanzi mayelana nezinyathelo eziphathelene nokusetshenziswa kwezindaba. Sithemba ukuthi ukutholakala kokutadisha kwethu kuzokwenza abacwaningi bakwazi ukubhekana nezikhalazo zocwaningo ezichazwe ekucwaningeni kwabo esikhathini esizayo. Ngaphezu kwalokho, sithemba ukuthi lesi sihloko sizogqugquzela odokotela nabazali ukuba bacabange ngendlala yokusebenzisa ucansi ukusetshenziswa kwezokuxhumana ekuthuthukiseni ukuzithemba kwabantu ngabanye.
amanothi
1.Idatha ingahle itholakale kumlobi wokuqala ngokucela.
2. Aubrey (2006a), U-Aubrey (2006b), Futhi U-Aubrey no-Taylor (2005) kusekelwe esampula efanayo. Ngokufanayo, I-Tiggemann ne-Slater (2013) futhi I-Slater ne-Tiggemann (2015) kusekelwe esampula efanayo. Ekugcineni, I-Vandenbosch ne-Eggermont (i-2012), I-Vandenbosch ne-Eggermont (i-2013), I-Vandenbosch ne-Eggermont (i-2014), I-Vandenbosch ne-Eggermont (2015a), Futhi Vandenbosch ne-Eggermont (2015b) asekelwe esampula efanayo.
Imibhalo yaphansi
Isimemezelo sezintshisekelo eziphikisanayo: Umbhali (s) wamemezela ukuthi akekho ukuphikisana okungahle kube khona mayelana nokucwaninga, ukubhala phansi, kanye / noma ukushicilelwa kwalesi sihloko.
Imali: Umbhali (s) awatholanga ukusekelwa ngezezimali kocwaningo, ukubhala phansi, kanye / noma ukushicilelwa kwalesi sihloko.
Okubhekwayo
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