Imininingwana Yayizikhulu Emva Konke: Ubufakazi bokuhlola ukuthi i-SEM Yokusebenzisa Imithonya Ye-Genital and Body Esteem Kubantu (2019)

UKaylee Skoda, uCory L. Pedersen

I-SAGE Vula, Ephreli-Juni 2019: 1-11

abstract

Ucwaningo lwedlule luthole ukuthi izithombe eziboniswe kwabezindaba ezihamba phambili zinomthelela omubi ekuzethembeni, ikakhulukazi phakathi kwabesifazane. Ngokuthola kalula futhi kusatshalaliswe kwezinto ezibonakalayo zocansi (SEM) eminyakeni yamuva, ngenxa yokunyuka kwe-Intanethi, kuthunyelwe ukuthi abathengi be-SEM bangathola ukwehlisa ukuzethemba ngomphumela ofana nalowo otholakala ocwaningweni. ekuvezweni kwezithombe ezijwayelekile zabezindaba. Lolu phenyo lokuhlola luhlole ukuthi ngabe ukuvezwa kwe-SEM kukuthinte kanjani ukuzethemba kubathengi nokuthi ngabe lo mphumela uqhathaniswa yini nowokuvezwa yimithombo yezindaba ejwayelekile. Ababambiqhaza besilisa nabesifazane babelwa ngaphandle kwemifanekiso, izithombe zemidiya esezingeni eliphakeme, noma izimo zezithombe ze-SEM futhi bacelwa ukuthi babike amazinga okuzethemba kwembulunga yonke, kanye namazinga wokuzethemba komuntu okuqondene nomzimba kanye nobulili. Izikolo ezishisiwe zaziphansi kakhulu kubahlanganyeli besifazane ezihlobene nabesilisa ngokujwayelekile, kepha ukubonakaliswa kwesithombe se-SEM kuveze umphumela omubi wokuziqhenya okuqondene nomzimba nokuqondene nabesilisa phakathi kwabesilisa kuphela. Imiphumela nemikhawulo yalokhu okutholakele kuyaxoxwa ngayo.

Amagama angukhiye impahla ecacile ngokocansi, izithombe zobulili ezingcolile, abezindaba, ugqhozu lwakho, isithombe somzimba, genitalia

Ukuphendula ukutholakala kwe-Intanethi okwanda njalo, imboni yezithombe zocansi isithuthuke yaba enye yezindlela ezizuzisa kakhulu emazweni aseNtshonalanga (UStewart noSzymanski, 2012). Umthamo omkhulu wezinto ezibonakalayo eziveza ucansi (i-SEM) ezitholakalayo ukusetshenziswa ku-inthanethi ukhule kanyekanye nokwanda kwamadivayisi atholakala kwi-Intanethi anjenge-Smartphones, amaphilisi, kanye nama-laptops (Hare, Gahagan, Jackson, & Steenbeek, 2014; UMatebo, uLarsson, uTydén, u-Olssen, noHäggström-Nordin, ngo-2012; Owens, Behun, Manning, & Reid, 2012). Ocwaningweni lwe-2010, u-Ogas noGaddam banqume ukuthi kumawebhusayithi avakashelwe kakhulu ama-1 wezigidi, i-42,337 yayihlobene nokuya ocansini, ilingana cishe ne-4% emhlabeni jikelele. Ukuhlaziywa okunye kokuseshwa kwewebhu kusuka ngoJulayi 2009 kuya kuJulayi 2010 kuveze ukuthi cishe i-13% igxile kokuqukethwe okubeka obala ezocansi (I-Ogas & Gaddam, 2012). Ngokukhishwa kwonyaka kwedatha yokusetshenziswa kusuka kuwebhusayithi ethandwayo "Pornhub.com", Lezi zinombolo ngokusobala ziye zaqhubeka ukukhuphuka-unyaka we-2018 Pornhub Year in Review ubike inani elikhulu kakhulu lezivakashi eziyizigidi eziyizinkulungwane ezingama-33.5, okulingana nabantu abangaphezu kwezigidi ze-100 ababuka izithombe zocansi ngosuku ngomzuzwana we-962 usesho ngomzuzwana (I-Pornhub, i-2018). I-Pornhub iyiwebhusayithi eyodwa yezocansi phakathi kwezinkulungwane ezitholakala kalula nganoma isiphi isisetshenziswa esihlinzeka ukuxhumana nge-Intanethi.

I-Intanethi ihlinzeka ngesilinganiso esihle kakhulu sokusatshalaliswa kwe-SEM enikezwe ukuvelela esikweni lesimanje-nge-2010, i-United States ibone i-93% yentsha ephakathi kweminyaka engu-12 ne-17 ifinyelela njalo kwi-Intanethi, i-63% ibika ukusetshenziswa nsuku zonke (ULenhart, uPurcell, uSmith, noZickur, ngo-2010). Yize bengama-25% wentsha kuphela e-2003 ababekhonjwe kwi-SEM online (UMitchell, uFinkelhor, noWolak, 2003), nge-2008 le nombolo yayikhule yaba yi-93% yabafana ne-62% yamantombazane (USabina, Wolak, noFinkelhor, 2008). Ngaphezu kwalokho, kulinganiselwa ukuthi ngokweminyaka yeminyaka ye-12, i-51% yabafana ne-32% yamantombazane izobe ibuke ngamabomu uhlobo oluthile lwe-SEM online (Leahy, 2009). Njengoba ukutholakala kwe-Intanethi kukhula, kanjalo ukufinyelela kwezithombe zocansi. Izibalo ze-Pornhub ku-2018 ziveze ukuthi i-71.6% yababukeli be-Pornhub basebenzise iselula ukufinyelela iwebhusayithi (I-Pornhub, i-2018), okubonisa ukuthi ubuchwepheshe banamuhla bunikeza ithuba lokusebenzisa i-SEM engatholakali ezizukulwaneni ezedlule.

Udaba olulodwa oluthinta ukutholakala nokusetshenziswa kwe-SEM okugcwele lubhekisisa umbono wokuthi i-SEM ihlinzeka ngemibono engafanele yomzimba wesilisa nowesifazane kanye nokulingana kwawo (Lundin-Kvalem, Træen, Lewin, & Štulhofer, 2014; Mattebo et al., 2012; UMoran noLee, 2014). Abanye abacwaningi baphakamise ukuthi abathengi be-SEM, ikakhulukazi abasebasha abasakhula esikhathini sokukhula kanye nentuthuko yezocansi, bangase babe sengozini yokuthola izingqondo ezingekho emqondweni zalokho okubandakanya "okujwayelekile" ngokuya ngomzimba womuntu (IHald neMalamuth, 2008; IHare et al., 2014; I-Ybarra & Mitchell, 2005). Isibonelo, ukuhlaziya kokuqukethwe kwezithombe zocansi kutholile osayizi bepenisi abaqondile kubalingisi bezithombe zocansi besilisa ukuze bavame kumaphesenti wesithathu aphezulu ngokobukhulu obujwayelekile (Lever, Frederick, & Peplau, 2006), kanti inani elikhulu kakhulu labalingisi bezithombe zobulili ezingcolile linokufakwa kwesifuba kanye / noma okufakwa emzimbeni, okuhlobene nesibalo sabantu jikelele (Lever et al., 2006; UMoran noLee, 2014). Yize imidwebo enjalo ingekho ngaphansi kwendawo yokulingana nokuthandwa ngabantu, inani lokuhluka okwenzeka kubantu abavamile likhulu kakhulu kunelivezwa ngokujwayelekile kwi-SEM (Lundin-Kvalem et al., 2014; Mattebo et al., 2012; UMoran noLee, 2014).

Ngokufinyelela kwi-Intanethi futhi ngaleyo ndlela, ukufinyelela okungafakwanga ku-SEM, ngokuchofoza nje i-smartphone, ukukhathazeka kuye kwenziwa ngethonya elingaba khona lokusetshenziswa kwe-SEM esithombeni somzimba nokuzithemba kwakho-nokuthi ngabe i-SEM ithonya abathengi ngendlela efana naleyo Kubonwa ngezindlela ezicacile zokuvezwa kwabezindaba. Kusuka kwezentengiso kuya kuzikhangiso zamamagazini, ucwaningo oluhlola izithombe zobulili ezivezwe ku-media luye lwaphikiswa ukuthi lunethonya elibi lokuzithemba (Ama-Hendriks, 2002; UMcCabe, uButler, noWatt, 2007; UMorrison, u-Ellis, uMorrison, uBearden, noHarriman, ngo-2004; UMorrison, uHarriman, uMorrison, uBearden, no-Ellis, ngo-2006). Ngaphezu kwalokho, ucwaningo lokuvezwa kwabezindaba luhlala lubika ukutholwa okubalulekile kwabahlanganyeli abachazwe yilezo zithombe ezihlobene namaqembu alawulayo, kufaka phakathi ukwehla kokwaneliseka kwemisiphaI-Agliata, Tantleff-Dunn, 2004), ingcindezi eyengeziwe yokunciphisa amafutha omzimba (UMiller & Halberstadt, 2005), futhi kwehlise ukwaneliseka okuphelele komzimba (IGuðnadóttir neGarðarsdóttir, 2014). Njengoba kunikezwe ukuthi izikhangiso ezenzelwe ucansi ezigqamisa bobabili abashadikazi zikhuphukile ngokuhamba kwesikhathi (IGraff, iMurnen, neKrause, 2013), ithonya elibi elingahle livezwe ekuzibikeni kwabathengi ngaleyo ndlela lizovela njengokukhathazeka okuvumayo kocwaningo olusebenzayo.

Ukuzihlonipha ngokweqile

Ukuzithemba kubhekise ekuhlolweni komuntu ngezinga lokuthi abaluleke kangakanani noma atholwa ngalo (ULeary noBaumeister, 2000). Kunzima ukukala, njengoba abacwaningi bengakavumi ukuvumelana ngokuthi ukuzethemba kuchazwa futhi kuhlolwe kanjani (Hewitt, 2005; Kuster & Orth, 2013; I-Trzesniewski, iDonnellan, neRobins, ngo-2013). Okwamanje, ukuzethemba kuchazwa ngokubhekisele ezizindeni ezimbili ezihlukile — ukuziqhenya kwembulunga yonke kanye nesimo (noma isizinda esithile) sokuzibona (UBrown noMarshall, 2006; ULeary noBaumeister, 2000; I-Trzesnviewski et al., 2013). Ukuzethemba kwembulunga yonke kusho ukwahlulela kwenani lomhlaba jikelele mayelana nomuntu uqobo. Ukuhlola indlela abantu abazizwa ngayo ngabo uqobo futhi ezinzile kuyo yonke impilo (Kuster & Orth, 2013; ULeary noBaumeister, 2000; I-Trzesnviewski et al., 2013). Ngokuphikisana nalokho, ukuzethemba kwesimo kufaka ama-appraisals enani lomuntu endaweni ethile noma esimweni esithile. Kubheka izici zokuzizwa komuntu okuzodingeka zishintshe, kuthintwa izimpendulo ezingokomzwelo ezenzakalweni “ezisongela” umuzwa wokuzizwa (UBrown noMarshall, 2006; I-Eisenberger, Inagaki, Muscatell, Haltom, & Leary, 2011), futhi kuhlobene kakhulu nokwamukelwa okucatshangwayo noma ukwenqatshwa kwesihlobo sakho kwabanye (U-Eisenberger et al., 2011; ULeary noBaumeister, 2000). Ngakho-ke, lezi zizinda ezimbili zokuzithemba zihlukile futhi azishintshashintshi, noma ngabe lezi zizinda ezimbili ngokuqinisekile zingaphezuluUBrown noMarshall, 2006). Isibonelo, izici zesimo ezithinta ukuzethemba kwesimo zingahle zenze ukuba iguquguquke kude futhi noma isondele esifundeni sokuzibona sokuqina somhlaba wonke, esingaba nomphumela.

Ithiyori yokuqhathanisa yomphakathi (I-Festinger, i-1954) ichaza ukuthi ukuzethemba kwesimo kungathinteka kanjani ngokuqhathanisa nenhlalo nokuzazi, ukugcizelela ukuthi abantu baziqhathanisa nabanye ngezinto ezahlukahlukene zokuzenzela ukuzama ukuqonda kangcono isimo sabo senhlalo nokuthi baxhumana kanjani nabanye. Ukwehluleka ukuhlangabezana namazinga abonwa abanye abantu kuhambisana nokuzithemba kwesimo esiphansi (Lundin-Kvalem et al., 2014; Morrison et al., 2006; Morrison et al., 2004). Umbono wokuqhathanisa umphakathi uhlongoza ukuchaza ukuthi ukuvezwa kwezithombe zemidiya, ngokwesibonelo, kungaba nomthelela omubi kanjani ekuzethembiseni kombuso. Ngokuqondile, lapho abathengi bevezwa ezikhangisweni zemidiya ezisezingeni eliphezulu — bese kuthi kamuva babe nomuzwa wokuthi bayehluleka ukuhlangabezana nobuhle noma amazinga omzimba abonisiwe — bayophetha ngokuthi akunakuqhathaniswa, nokuthi ukwenqatshwa komphakathi sekusondele. Umphumela owumphumela ungumthelela omubi wokuzithemba.

Ukuzethemba okuphansi kuye kwaboniswa ukwandisa ubungozi bokugculiseka komzimba wonke, ikakhulukazi phakathi kwentsha (I-Orth, iRobins, iWidaman, neConger, 2014; UPaxton, uNeumark-Sztainer, uHannan, no-Eisenberg, ngo-2006; IVerplanken neTangelder, 2011). Ngaphezu kwalokho, ukuzethemba okuphansi kuhlotshaniswa nengozi ekhulayo yokukhathazeka nokucindezelwa, ukubekeka engcupheni yokusebenzisa kabi izidakamizwa notshwala, futhi kungaba nomthelela ezindabeni zobudlelwano kanye nokusebenza okulimazayo kwezemfundo noma kwezamakhono (Isikhungo Sokululekwa Kwengqondo Nezempilo Yengqondo, 2015). Ukuzethemba okuphansi ngaleyo ndlela kubeka izingozi eziningi zempilo yengqondo kulabo abahluphekayo (U-Orth et al., 2014; UPaxton et al., 2006; IVerplanken neTangelder, 2011), yona icacisa isilinganiso esibalulekile sempilo ephelele kanye nendawo ebalulekile yocwaningo.

Kubalulekile, noma kunjalo, ukuhlukanisa uhlobo lokuzethemba oluthintekayo lapho kuboniswa imiphumela yamuva yokuvezwa kwabezindaba engaba nayo kubathengi. Izifundo ze-Longitudinal ezihlola ukuzethemba kwembulunga yonke ziye zathola ukuthi ngokuvamisile zanda ngokufana esikhathini sonke sempilo yazo zonke izinhlanga nabesilisa nabesifazane: Iphakeme ebuntwaneni, yehla kuyo yonke iminyaka yobusha, futhi ikhuphuka ikhule ibe umuntu mdala ngaphambi kokuguga (Kuster & Orth, 2013; URobins & Trzesniwski, 2005; I-Trzesnviewski et al., 2013). Ngokuphambene nalokho, izehlakalo zempilo zingathinta ukuzethemba kwesimo ngendlela enhle noma engalungile. Isibonelo, ucwaningo olwenziwe ngu Wong et al. (2015) babekhona abahlanganyeli besilisa ababezimisele ukucabanga ngezikhathi zobudoda ezenzekile ngaphambili empilweni yabo. Iqembu elinqunyelwe ekugcineni libike amazinga aphezulu wokuzibheka kombuso ngokuqondene nesihlobo sabo sobudoda neqembu lokulawula elingavinjelwe. Ngakho-ke, yize ukuzethemba kwembulunga yonke kuhlala kuzinzile kukho konke impilo, izici zokuzibona ngesimo sombuso ziyahlukahluka futhi zisengozini yokuhlangenwe nakho okuhle kwempilo nokubi. Kanjalo, noma imuphi umthelela obonakaliswa yimidiya-kufaka phakathi ukusetshenziswa kwe-SEM-ekuthini ukuzethemba kwabathengi kungaba ngokuqondile, hhayi wembulunga yonke. Uma ukudalulwa kwe-SEM kudala noma yibuphi ubungozi bokuthinta kabi ukuzethemba kwesimo, kufanelekile ukuthi kuqhubeke uphenyo.

Ithonya Lokudalulwa Kwe-SEM

Kubhalwe kusiko labezindaba lanamhlanje ukuthi, njengemiphumela yezikhangiso zabezindaba kokuzibona, ukwanda kokufinyeleleka kanye nokuchayeka kwi-SEM ngakho-ke kufanele kube nomthelela ongemuhle ekuzethembeni kombuso kwabathengi ngokubhekela ukulinganiselwa komzimba okungenangqondo okwethulwe (IMontgomery-Graham, iKohut, iFisher, neCampbell, ngo-2015; Morrison et al., 2006; Morrison et al., 2004). Ukuhlanganiswa kwemithombo yezindaba okudumile kwe-SEM kuhlanganisa umthelela wokusetshenziswa kwayo njengento engeyona eyindabuko, ikubeka njengembangela yokuluthwa ngokocansi kanye nokuxabana komshado (ULambert, Negash, Stillman, Olmstead, noFincham, 2012), futhi nomthelela odlame olubhekiswe kwabesifazane kanye nomkhakha wokuhweba ngobulili ngokungemthetho (IMontgomery-Graham et al., 2015). Ngokufanayo, le mibiko ayifuni ukuhlukanisa izizinda ezihlukile zokuzithemba, ziveza umbono wokuthi ukusetshenziswa kwe-SEM kunemiphumela emibi ehlala isikhathi eside (uphawu lokuzithemba kwembulunga yonke) kunokuba nemiphumela emibi yesikhashana (uphawu lokuzibona komuntu othile -ukuhlonishwa; Hare, Gahagan, Jackson, & Steenbeek, 2015; UPeter & Valkenburg, 2014). Kodwa-ke, ngokungafani nenkolelo yokuthi i-SEM inethonya elibi ngokuyisisekelo kubathengi bayo, izincwadi ezikhona emiphumeleni ye-SEM zihlala zixubekile.

Olunye ucwaningo lukhombisa umthelela omncane omubi wokusetshenziswa kwe-SEM, naphezu kokuphikisana nokusatshalaliswa okwandile nokufinyelela kwe-SEM (IHald neMalamuth, 2008; U-Luder et al., 2011; IMontgomery-Graham et al., 2015). Uma kukhona, ukutholakala kwi-SEM kutholakale ukuthi kune- omuhle nomthelela ezimpilweni zabantu ngezindlela ezahlukahlukene (IHald neMalamuth, 2008; IHare et al., 2015). Ucwaningo oluningana oluhlola ukusetshenziswa kwe-SEM kubantu abadala abasha lubike ukwanda kolwazi lwezocansi, izimo zempilo zocansi ezinempilo, ukutholwa kokuncamelayo ngocansi, kanye nezinga lempilo elijwayelekile elihlobene nabangathengi (IHald neMalamuth, 2008; IHesse & Pedersen, 2017; Lundin-Kvalem et al., 2014; Sabina et al., 2008). Ngaphezu kwalokho, ngenxa yokungaziwa ukuthi i-SEM ifinyelela ini nge-Intanethi ifaka abathengi, kutholakele futhi kudlala indima enhle kwentsha yokuqalwa kocansi nabantu abadala abasebasha abalandela izifiso zobulili ezingezona ezempilo, abesilisa nabesifazane, noma ukuqondiswa (IHare et al., 2015; U-Luder et al., 2011).

Kuyamangaza ukuthi ucwaningo olukhombisa imiphumela emibi yokusetshenziswa kwe-SEM itholakele kubathengi besilisa, kepha hhayi kubathengi besifazane. Ucwaningo olwenziwe ngu UPeter noValkenburg (2014) uthole ukuthi ukusetshenziswa kwe-SEM akubanga nomthelela omkhulu kubathengi besifazane kodwa kwaholela ekunciphiseni kokugculiseka komzimba wonke kwabesilisa. Le miphumela futhi yatholakala ocwaningweni ngu ICranney (2015), lapho abathengi besifazane bengazange babike ukuhlangana kokugculiseka komzimba (ngokuqondile, usayizi webele) ngokusetshenziswa kwe-SEM, kepha abesilisa babike amazinga aphansi wokweneliseka ngosayizi wepenisi. Ucwaningo olwenziwe ngu I-Tylka (2014) kutholakale ukuthi ukusetshenziswa kwe-SEM kuhlobene kabi ne-musculity nokwaneliseka kwamafutha omzimba, kanye nokuxhumaniswa okungekuhle ngokwazisa okujwayelekile komzimba. Olunye ucwaningo oluhlola ngokukhethekile abesilisa abathandana nobungqingili nalo lubonise ukuhlangana okungalungile phakathi kokukhulisa ukusetshenziswa kwe-SEM nokweneliseka komzimba (I-Whitfield, i-Rendina, i-Grov, ne-Parsons, i-2017).

Ngakho-ke, amaphethini ezincwadini asikisela imiphumela emibi yokudalulwa kwe-SEM ekubonisweni komzimba wabathengi besilisa kuphela, yize abesifazane ngokuvamile bebonwa njengabasengozini enkulu yemithelela emibi yokuzithemba (U-Esnaola, uRodríguez, noGoñi, ngo-2010; I-Graff et al., 2013; IHatton & Trautner, 2011; Ama-Hendriks, 2002; Schneider et al., 2013). Kungenzeka ukuthi lo mkhuba ukhombisa umphumela wokuvezwa; nabesifazane abaxhashazwa futhi benza ucansi kwabezindaba kanye ne-SEM kaningi kunabesilisa — futhi isikhathi eside kakhulu — mhlawumbe sesizenqenile ithonya laso.

Inhloso yeSifundo Esikhona

Ngokubheka inkolelo yomphakathi ekhona yokuthi ukubonakaliswa kwe-SEM kunomthelela omubi ekuzethembeni kwabathengi (IMontgomery-Graham et al., 2015), inhloso yalolu cwaningo bekuwukubheka ukuthi ngabe ukuvezwa kwe-SEM kuyakuthinta yini ukuzethemba komuntu okuhlobene nokuvezwa kwemikhangiso yendabuko, kanye nokuphenya kabanzi ukuthi ukusetshenziswa kwe-SEM kuwathinta kabi amadoda, kepha hhayi abesifazane. Ukwakhiwa kwezifundo zokuhlobanisa okwenziwe ngu Morrison et al. (2004), Morrison et al. (2006), Futhi UPeter noValkenburg (2014), sahlola umthelela wokuvezwa kwezikhangiso zemidiya kanye nokuchayeka kwe-SEM ekuzibalulekeni okuqondene nomzimba kanye nokuzethemba okuphathelene nobuntu babo. Ngokucatshangelwa ukuthi ucwaningo lwangaphambilini luthembele kakhulu ezenzweni zokuzibika zokusetshenziswa kwe-SEM, lolu cwaningo luphakathi kokuqala ukusebenzisa ukwakheka kokuhlola ukuphenya ngqo ukuthi abahlanganyeli banelisekile kangakanani ngokubonakala kwemizimba yabo ngokuvamile, nangokobulili babo, obuhlobene nabahlanganyeli kuvezwe kunoma yisiphi isithombe semidiya noma asikho isimo sesithombe.

Ngokusekelwe ocwaningweni lwangaphambilini olwenziwe ngaphansi kwe-zeitgeist yokusetshenziswa kwe-SEM okunomthelela omubi, sihlongoza ama-hypotheses amaningana. Okokuqala, besilindele ukuthi ababambiqhaza besilisa abasesimweni esingelona isithombe sokulawula bazobika amazinga aphakeme kakhulu womzimba oqondene nesimo sobuntu nokuzibophezela ngokobulili, lapho ababambiqhaza besilisa bevezwa izithombe zemithombo yezindaba ezibika amazinga aphansi kunesimo sokulawula nalabo ababambe iqhaza izithombe eziveza ucansi zibika amazinga aphansi kakhulu. Siphinde sathembisa umkhuba ofanayo kubahlanganyeli besifazane, kodwa futhi silindele ukuthi abantu besifazane babike amazinga aphansi wokuzibheka okujwayelekile okuhlobene nabalingani babo besilisa, noma ngabe sinjani isimo, kususelwa ekutholakaleni kwangaphambilini ukuthi abesifazane ngokuvamile babika amazinga aphansi wokuzithemba okuhlobene nabesilisa konke (U-Esnaola et al., 2010; Schneider et al., 2013).

Indlela

Abahlanganyeli kanye nokuqashwa

Lolu cwaningo lwenziwe online kusetshenziswa i-software eyi-Qualtrics. Ababambiqhaza baqashwa ngokuyinhloko ngokusebenzisa ichibi lomhlanganyeli ocwaningweni eyunivesithi enkulu yaseCanada eNtshonalanga. Amawebhusayithi akwi-Intanethi afana ne-Twitter, i-Facebook, neReddit nawo asetshenziselwa ukuqasha abantu abangahlangene nezindlela zokusampula zeqhwa. Isampula yayiqukethe abahlanganyeli be-299 (n = Abesifazane abangu-181, n = Abesilisa be-118), abaneminyaka esukela ku-18 kuya eminyakeni eyi-63 (M = 25.22, SD = 7.79). Imininingwane yabantu abahlanganyeli ngokobulili itholakala ku Ithebula 1.

Ithebula 1. Ukusatshalaliswa Kwezimpawu Zokubonisa Ubuntu Ngobulili.

Buka inguqulo enkulu

Umklamo Wocwaningo

Lolu cwaningo luhilela i-2 (ubulungu obambe iqhaza) x 3 (ukubonakaliswa kwesithombe: akukho, abezindaba, SEM) design okungahleliwe ye-quasi-test. Ababambiqhaza babelwe ngokungahleliwe esimweni sokulawula azivezwanga kunoma yisiphi isithombe. Ababambiqhaza babelwe ngokungaxhunyiwe kwisimo semidiya babuka izithombe ze-20 ezilinganiselwe ngokobulili ezikhethwe ezikhangisweni zemidiya ezijwayelekile. Ekugcineni, ababambiqhaza babelwe ngokungahleliwe esimweni se-SEM babuke i-20 ubunqunu ngokuphelele, izithombe ezilinganiselwe ngokobulili, ezithombeni zobulili ezingcolile.

Sikhethe ukufaka izimo ezintathu zokuvezwa kwezithombe ngezizathu eziningi. Okokuqala, isimo sokulawula sibonisa izinga lokuzibheka kwembulunga yonke nombuso. Sifaka nezimo zokwelashwa ezimbili - abezindaba nabakwa-SEM-ukubheka ukuthi ngabe ukhona umehluko yini ekubalulekeni kokuzethemba kwesimo phakathi kwalezi zimo zokuhlola ezimbili. Njengoba kunikezwe ukuthi ukucwaninga okuhlolisisa ukuvezwa kwezithombe zemidiya kubhalwe njengethonya elingekuhle ukuzethemba jikelele (I-Agliata, Tantleff-Dunn, 2004; IGuðnadóttir neGarðarsdóttir, 2014; McCabe et al., 2007; Morrison et al., 2006; Morrison et al., 2004), besifuna ukwazi ukuthi ukuvezwa kwe-SEM kuzothinta ukuzethemba okubambe iqhaza kombuso ikakhulukazi, njengoba ubunqunu bokubala ngokusobala-nokungahlali kahle kwabantu jikelele-okuqukethwe ku-SEM akubonakali ekukhangisweni kwemidiya okujwayelekile.

Izindlela

Imininingwane yabantu

Imibuzo eyisithupha ibuze imininingwane eyisisekelo yenani lababambiqhaza kufaka phakathi iminyaka yobudala, ubulili, isimo sobulili, ubuzwe, ubudlelwane, kanye nezinga eliphakeme lemfundo eseqediwe.

Isikali se-Rosenberg (I-SES)

I-SES iqukethe izinto ze-10 futhi ihlola ukuzethemba komhlaba wonke ngokulinganisa ukuzethemba komuntu siqu kanye nokuzamukela (isb., "Ngizwa sengathi nginezimpawu eziningi ezinhle") (Rosenberg, 1965). Izinto zikalwa ngokusebenzisa isikali sohlobo lwe-Likert olusukela ku-1 (aphikisani kakhulu) ku-4 (kuvuma kakhulu). Izikolo eziphakeme kakhulu zibonisa izinga eliphakeme lokuzithemba kwembulunga yonke. Ukuqinisekiswa kwesilinganiso sekutholakele ocwaningweni olwedlule futhi kuye kwabikwa izakhiwo zengqondo ezamukelekile, ngama-alphas agcwele kusuka ku-.72 kuya ku- .88 (UGrey-Little, uWilliams, noHancock, ngo-1997; URobins, uHendin, noTrzesniewski, 2001). Ocwaningweni lwamanje, kusungulwe i-alpha eyanele ye-fa = .90.

Ukuvezwa Komzimba Ngesikhathi Semibuzo Yomsebenzi Wezocansi (BESAQ)

I-BESAQ iqukethe izinto ze-28 ezihlola noma imiphi imizwa yokuzazi noma yokukhathazeka ngokuveza umzimba womuntu othandana naye ocansini ongaba naye. Ngakho-ke, i-BESAQ iyisilinganiso sokuzethemba okuqondile kombuso ngokuqondene nemizwa ephathelene nomzimba womuntu esimweni sezocansi (UCash, Maikkula, & Yamamiya, 2004). Isibonelo, izinto zifaka imibuzo enjengokuthi "Lapho siya ocansini, nginexhala lokuthi uzakwethu uzothola umzimba wami ukhukhumala" nokuthi "Ngesikhathi sokuya ocansini nginexhala lokuthi uzakwethu uzothola ezinye izici zokungabonakali komzimba wami." Izimpendulo zibekwa amaphuzu Isilinganiso sohlobo lwe-5-point Likert-hlobo, enezici zento ngayinye ezisukela ku-1 (ungalokothi) ku-5 (njalo). I-BESAQ yisikali esingesihle, lapho izikolo eziphakeme zibonisa ukunganeliseki komzimba okuphezulu. Ukwenza lesi silinganiso sihambisane nezinye izinto ezincike kakhulu ezisetshenziselwa ukuhlaziya kwethu, futhi kube lula ukutolika, i-BESAQ yashintshwa yamakhodi ukuze izikolo eziphakeme zikhombise ukwaneliseka komzimba ophakeme (okusho ukuzethemba okuqondile kwesimo somzimba). Ucwaningo lwangaphambilini kwi-BESAQ libonisa ukuthembeka kokuqina kwangaphakathi okuqinile, ezine-alphas kusuka ku-.95 kuya ku-.96 (UCash et al., 2004). Ocwaningweni lwamanje, kusungulwe i-alpha esebenza ngokuqina ephelele ye-α = .96.

Isikali se-genital Esteem (GES)

I-GES iqukethe izinhlobo ezingaphansi ezimbili ezihlukile, eziqondiswe ebulilini ngamunye: I-12-nto yento yowesifazane ethola isitho sangaphansi (i-FGES) kanye ne-14-nto yesitho sowesilisa sokuhlonipha isitho sangaphansi (MGES; Ubusika, 1989). I-subscale ngayinye ihlola imizwa mayelana nokubonakala kwesitho sangasese sokwahluka kwesitho ngasinye sayo. Ngakho-ke, ama-GES ahlola ukuzethemba okuqondile kwesifundazwe maqondana nemizwa ngokukhethekile ngokuvela kobulima bakhe. Isibonelo, umbuzo owodwa ku-MGES ucela ababambiqhaza ukuthi bahlaziye ukwaneliseka kwabo ngosayizi wepenisi yabo, kanti omunye kuFGES ucela ababambiqhaza ukuthi bahlaziye ukwaneliseka kwabo ngosayizi we-labia minora yabo. Izimpendulo zifakwa esikalini sikahlobo lwe-5-point Likert-hlobo, izimpendulo zivela ku-1 (ngigculisekile kakhulu) ku-5 (unelisekile kakhulu). Izikolo eziphakeme kakhulu zibonisa ukwaneliseka okuphezulu ngokubukeka komuntu sangasese (ie, ukuzethemba kwesimo sobuntu obuqondile). Ocwaningweni lwamanje, i-alphas eqinile ye-í = .91 itholwe zombili i-FGES ne-MGES.

Materials

Isamba sezithombe ze-40 zitholwe kunjini yokucinga ye-Google nakuwebhusayithi ethandwa ngocansi i-Pornhub. Kusetshenziswe izithombe ezingamashumi amabili esimweni semidiya futhi izithombe ze-20 zazisetshenziswa esimweni se-SEM. Kuzo zombili izimo zokuhlola, izithombe zazilinganiselwe ubulili (abesilisa be-10 kanye nabesifazane be-10) nazo zonke izithombe ze-40 ziveza imodeli eyodwa. Isimo sokulawula asibonisanga zithombe.

Izithombe zemidiya ezitholwe nge-Google zifaka phakathi ukukhangisa okujwayelekile okuvela kumamagazini, amawebhusayithi nezentengiso ze-TV. Izithombe bezakhethelwa ukukhanga kwabo ngokobulili nokuheha okukhangayo, kodwa wonke amamodeli ayegqokwa. Izithombe ezikhethekile zocansi zikhethwe phakathi kwalawa akhonjiswe kumaphrofayili wezithombe zocansi / womlingisi nge pornhub.com. Lezi zithombe zakhethwa ukuze ziveze imibono yezitho zomzimba zobulili ezingcolile (izindondo ezinkulu, amabele amakhulu, izitho zangasese ezingenazwele, njll.) Futhi bonke abenzi bezithombe kulezi zithombe babenembala ngokuphelele futhi beveza imidwebo yabo yobulili obuhlukile. Zonke izithombe zikhethwe ngokukhethekile ukubonisa abalingiswa bezizinda ezahlukahlukene zezinhlanga (eCaucasian, i-Asia, i-American American) ezithombeni zodwa, ezibheke phambili, nezomzimba ogcwele ezikhethiwe ebusheni babo (phakathi kweminyaka ye-18 ne-30 iminyaka) nezinhloso zomzimba ezifanele: Ukulunga, izinhlobo zomzimba wethambo emadodeni, kanye nezilinganiso ezinkulu ze-hip-to-waice kwabesifazane. Zonke izithombe zahlolwa ukuze zikwazi ukufeza imigomo yazo ngumhloli ozimele wokuqinisekisa isivumelwano sezinhlangano ezimbili ezintweni ezahlukahlukene ezaziqukethe izinga elifanele kwezenhlalo lazo zonke izinhlobo zobulili; usayizi wamabele, i-areolas, i-vulvas, kanye nokwakheka okuhle kwesimo se-SEM kanye nokukhanga konke ngokobulili nokukhanga esimweni semidiya esivamile.

Inqubo

Lapho sekuphothulwe imvume yokubamba iqhaza nokuqoqwa kwemininingwane yabantu, ababambiqhaza babelwa ngokungemthetho isoftware yeQualtrics kwesinye sezimo ezintathu. Ababambiqhaza besimo sokulawula baye ngokushesha emaphepheni ngemibuzo ngokulandelana kwe-SES, BESAQ, ne-FGES / MGES, ngaphandle kokuchayeka kunoma yisiphi isithombe. Abahlanganyeli besimo semidiya bavulelwa izithombe ze-20 ezilinganiselwe ngokobulili — ezivezwe esikrinini se-5 s ngokulandelana okungahleliwe — base beqondiswa ukuthi baqedele izindlela ezintathu zokuncika (ngokulandelana njengabahlanganyeli besimo sokulawula). Ababambiqhaza besimo se-SEM bavuleke izithombe ze-SN ze-20 ezilinganiselwe ubulili — baphinde bavezwa esikrinini se-5 s ngokulandelana okungahleliwe — base bephothula izinyathelo zokuncika, futhi ngokulandelana okulinganayo. Lapho siphothule isifundo, bonke ababambe iqhaza basuswa futhi babonga ngokubamba iqhaza kwabo.

Imiphumela

Ngokunikezwe ukuthi ukuzethemba kwembulunga yonke kuyindlela ezinzile engalindelekile ukuba ihluka ngokuchayeka ezimweni zokuhlola (Kuster & Orth, 2013; I-Trzesnviewski et al., 2013) - kanye nobufakazi bemikhakha eminingi phakathi kwababambe iqhaza kwezomhlaba jikelele kanye nezomnotho ezikhethekile zombuso (Ithebula 4) -Ukuzithemba kokwebhalwe phansi kwalawulwa kukho konke ukuhlaziya okusebenzayo. Ekuhlaziyweni kweqiniso, imiphumela ebalulekile ebalulekile ngokwezibalo yalandelwa ukuhlaziywa okungathandeki kwento ngayinye, ngokulungiswa kweBonferroni kokuhlukahluka okuthembekile (Inkambu, i-2013; I-Tabachnick & Fidell, 2019). Ukucatshangwa kwe-homogeneity, ukulingana, kanye nokuzimela kwezinsalela zokuhlangana zonke zahlangatshezwa.

Ukuhlaziya Isimo Nemiphumela Yobulili Kukwaneliseka Komzimba

Ukuhlaziywa kwezindlela ezimbili zokucwaninga kwenzelwe izindlela ezimbili zokuhlola isimo kanye nemiphumela yobulili ekungafani okuthembekile kokugculiseka komzimba jikelele. Izinga lokuhlonishwa ngokobulili alifakwanga kulolu hlaziyo ngenxa yokucaciswa kwalo ngokobulili, olungahlinzeka ngokungalungile idatha ehambile yobunye ubulili esikalini ngasinye.

Ngemuva kokushintshwa kokuzithemba kwembulunga yonke, kuvezwe umphumela obalulekile wezibalo, F(1, 293) = 50.75, p <.001, η2p

. Kube khona nomphumela omkhulu wesimo, F(2, 293) = 2.60, p <.05, η2p, nobulili obubalulekile ngokuhlangana kwesimo, F(2, 293) = 4.21, p <.05, η2p

. Lo mphumela we-oda eliphakeme ubonise ukuthi umphumela wokuvezwa kwe-SEM ekwanelisekeni komzimba wehlukile kubahlanganyeli besilisa kunakulabesifazane. Yize izintokazi zibike izikolo eziphansi kuzo zonke izimo zokweneliseka komzimba okuhlobene ngokuphelele nabalingani bazo besilisa, ukuhlolisiswa kwemiphumela elula kuveze umehluko omkhulu eyabantu kuphela kukuvezwa ngakunye kwe-SEM, F(1, 294) = 7.03, p <.01, ukuvezwa kwabezindaba, F(1, 294) = 31.03, p <.001, futhi akukho zimo zokuchayeka, F(1, 294) = 22.62, p <.001. Ithebula 2 kuveza izindlela ezilungisiwe namaphutha ajwayelekile ubulili ngamunye ngesimo.

Ithebula 2. Izikolo Zokweneliseka Komzimba Ngobulili Nesimo.

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Ukuhlaziywa Kwemiphumela Yesimo ku-Genital Estend

Ukuhlaziya okuhlukile kwendlela eyodwa yokucwaswa kwenziwa ukuze kuhlolwe imiphumela yesilinganiso esikalini sobulili obuqondene. Ngemuva kokulawula ukuzithemba komhlaba wonke, umphumela wesimo obalulekile wezibalo utholakale we-MGES kuphela, F(2, 115) = 2.81, p <.05, η2p

, nabesilisa abasesimweni sokuvezwa kwe-SEM babika amazinga aphansi kakhulu wokuhlonishwa ngokobulili ezimweni ezingekho ezithombeni nezezithombe (bheka isithombe Ithebula 3).

Ithebula 3. Izimpawu Zokukhiqizwa Kokuzalwa Ngokubizwa Kwesimo Sezithombe.

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Ithebula 4. Ukuhlangana Phakathi Kwehlukahlangene Nokwe-Covariate.

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Ingxoxo

Ngolwazi lwethu, lolu cwaningo lokuqala lokuhlola ngqo umphumela wokuvezwa kwe-SEM kokuzibona okuqondile kombuso ngokuqhathanisa nokukhangiswa kwemidiya ukusebenzisa bobabili abesilisa nabadizayini ekwakhiweni kokuhlola. Njengoba kuqhathaniswa nemicabango, amadoda avezwe ku-SEM abike ukwaneliseka okukhulu ngokwezibalo ngokubonakala kofuzo lwawo uma kuqhathaniswa nalabo ababuka izithombe zemidiya noma abanazo izithombe nhlobo. Imiphumela yethu iyakhombisa-ke ukuthi ukuchayeka ku-SEM kunomthelela ongemuhle ekuzethembiseni kombuso kwabanye abathengi besilisa, ikakhulukazi ngosayizi nokubonakala kwezitho zabo zangasese, ukubolekwa kwemininingwane emibonweni yokuqhathaniswa komphakathi. Ucwaningo lwangaphambilini ngalesi sihloko lususelwe kakhulu ekuzibikeni ngokwakho; Indlela yethu yokusebenza iveze ngokusobala ababambiqhaza kwi-SEM ngesikhathi sokuqoqwa kwedatha.

Iqoqo lethu lokuqala lemibono yokuthi ababambiqhaza besilisa abasesimweni se-SEM bangabika inani eliphansi lokuzethemba kwesifundazwe eliphansi ngokuhambisana nemidiya nezimo zokulawula-nokuthi ababambiqhaza abasesimweni semidiya esikhulu bazobika izikolo eziphansi ezihlobene nesimo esingesona isithombe-kwaba kusekelwa. Umkhuba wethu obheke phansi wethothisiwe awutholakalanga abesifazane nokho, njengoba kungamadoda kuphela abike amazinga aphansi kakhulu wokweneliseka komzimba wonkana nokwenama ukubukeka kwabesilisa abesilisa nabesifazane lapho bephendula ukubonakaliswa kweSEM. Yize ubukhulu bomphumela bebuncane, le miphumela inikezela ubufakazi obengeziwe bokuthi ukuvezwa kwezithombe ze-SEM kungathinta kabi ukubonwa kwamadoda ngemizimba yabo kanye nobulili — ushintsho ekuzethembeni okuqondile kombuso-futhi kuyahambisana ocwaningweni lwangaphambilini (ICranney, 2015; UPeter & Valkenburg, 2014). Ngempela, abanye abacwaningi basikisela ukuthi isithombe somzimba samadoda sehlukile kwesabesifazane ngoba sigxile kakhulu ekusebenzeni nasekusebenzeni, kunokuba sibukeke ngobuhle (I-Grogan, 2008; Lundin-Kvalem et al., 2014). Ngokwesimo se-SEM yowesilisa nobungqingili — lapho indoda ngokuvamile “yenza” isihlobo lowesifazane ozithobayo futhi onomdlandla — umuntu angalindela ukuziqhenya okuthile kobuhlobo obuthile ukuba nethonya emadodeni. Ngaphezu kwalokho, ucwaningo lwangaphambilini lubike ubudlelwano phakathi kokuzibona ngembuso nobudoda ngokuthi lapho "amadoda" amaningi amaqhinga abekhulunyelwa ngawo ukuthi azibonakalise wona, kukhulu amazinga awo okubika wokuzibona (I-Wong et al., I-2015). Imidiya ethandwayo — kufaka phakathi ama-movie abeka obala ubulili, omagazini, namawebhusayithi — igcizelela kakhulu ukuxhumana phakathi kosayizi wepipi nobudoda futhi igcizelela umlayezo wokuthi "mkhulu ungcono" (Lever et al., 2006). Uma ukuzethemba komuntu okuphathelene nobulili kusongelwa yizithombe ezivezwe ku-SEM, isisekelo esakhelwe phezu kwakhe ubudoda bungaba sengozini-futhi ngaleyo ndlela-sithathwe — sibe nomthelela ongemuhle, okubonisa ukuthi ubukhulu nokubukeka kobuhlobo besitho sangasese kuboshelwe imiqondo yobuntu. Yize iningi labesilisa kungenzeka ukuthi liyazi ukuthi izidumbu nokukhonjwa okuvezwe ku-SEM akuhlukani futhi kukhulu ngokwe-atypically (IHesse & Pedersen, 2017; Lever et al., 2006), le miphumela iphakamisa ukuthi ukuvezwa kancane kwesithombe esinjalo kungahle kudale ukuthi amadoda azizwe engagculisekile ngemizimba yawo nosayizi wepipi lawo.

Umqondo wethu wesibili wokuthi abesifazane bazobika inani eliphansi eliphelele lokuzibona okuqondile kombuso ngokuqondene nabesilisa ngaphandle kwesimo sokuvezwa babuye basekelwa, besekela okutholakele ocwaningweni lwangaphambilini lokuthi abesifazane babika amazinga aphansi omzimba nowokwenama kuzo zonke izigaba zempilo (U-Esnaola et al., 2010; Schneider et al., 2013). Kodwa-ke, imiphumela yethu yehlulekile ukuveza umehluko obonakalayo ekuzethembiseni kombuso kuzimo zonke zokuchayeka kwabesifazane, ukutholwa okuxakile okungachazwa kobufakazi obukhombisa ukuthi yize kuvezwa ukukhangiswa ngocansi kukhule ngokuhamba kwesikhathi kwabobili ubulili (I-Graff et al., 2013), ngabesifazane abavame ukuzimela ngocansi kuzo zonke izinhlobo zemidiya (I-Graff et al., 2013; IHatton & Trautner, 2011). Mhlawumbe ukuvezwa emithonjeni yezindaba zocansi ebibhekiswe kakhulu ocansini, sekuyinto evame kakhulu ukukhiqiza umphumela omuhle wesimo kokuzithemba kombuso kwabesifazane. Noma mhlawumbe ukuthuthuka kokunganeliseki komzimba kanye namazinga aphansi wokuzithemba kwabesifazane kwabesifazane kumane kuwumphumela olindelekile wokuxhashazwa ngocansi okuhlala isikhathi eside.

Lolu cwaningo alunamkhawulo. Okokuqala, imininingwane iqoqwe ku-inthanethi-indlela enezinzuzo nobubi bobabili-futhi ocwaningweni lwezocansi indlela enikezela ngezimo ezihlukile. Ukubuyekezwa okulandwayo kokucatshangelwa kokuziphatha ocwaningweni lwezocansi olwenziwe e-2018 (IShirmohammadi, iKohan, iShamsi-Gooshki, neShahriari, i-2018) kubonise ukukhathazeka okuphawuleka kocwaningo olwenziwe ngefomethi ye-inthanethi, kufaka phakathi ukuqoqwa kanye nokugcinwa kwemininingwane ebucayi, ukugcinwa kobumfihlo nobumfihlo, ukungaziwa kwalabo bobabili obambe iqhaza nomcwaningi (uma kufakiwe njengengxenye yemvume), kanye namandla okufaka phakathi ukusengozini ababambiqhaza. Ngokombono wethu, noma kunjalo, izinzuzo ezinhle zocwaningo lwe-inthanethi zidlula lezi zinto. Ukunikeza ipulatifomu yocwaningo esusa isidingo sokuqoqwa kwedatha yendabuko, nobuso kwenza ukubuthwa kwabahlanganyeli kungakhululeki ukuxoxa ngemininingwane ebucayi esimweni somphakathi. Ukungaziwa okucwaningwe ku-inthanethi kukhuthaza nendawo evikelekile, evulekile lapho abahlanganyeli bezimisele ngokwengeziwe ukusabalalisa imininingwane ebucayi, okubalulekile kulolu cwaningo ngokubheka imidwebo kanye nemininingwane yomuntu uqobo yemininingwane eqoqiwe.

Ngaphandle kokungaziwa okuza nokucwaninga okuku-inthanethi, nokho imvelo eyinqayizivele yocwaningo lwabantu ngokobulili ikakhulu-ikakhulukazi leyo ebuza imibuzo ebucayi maqondana nobuntu besitho sangasese sowesilisa - ingahle iholele abanye ababambe iqhaza ekwakheni izimpendulo zenhlalo noma zomuntu uqobo (ITourangeau neYan, 2007). Ngaphezu kwalokho, izikhangiso zokuqasha zikwenze kwacaca ukuthi ababambiqhaza bazobuzwa imibuzo nge-SEM. Kungenzeka ukuthi ababambiqhaza bakhululeke futhi banesifiso sokuzibandakanya ocwaningweni lwabantu kwezocansi babe nezimpawu ezihlukile zalabo abakhethi ukungazibandakanyi, kufaka phakathi isimo sokugcina, inkolo engaphansi, kanye nokuhlangenwe nakho okuhlukile kobulili (UDunne et al., 1997; IStrassberg neLowe, ngo-1995). Ngakho-ke, kufanele kuqashelwe lapho kwenziwa yonke le miphumela kubantu, njengoba kungenzeka ukuthi kube nokuzimisela ngokuzithandela.

Ngaphezulu kwalokho, ngoba sihlole ithonya elivelayo ukuthi ukubonakala kwe-SEM kunamandla akhethekile wombuso, sikhethe ukungabuzi ngomlando owedlule wababambiqhaza, imfundo yezocansi, inkolo, noma amazinga okusebenzisa we-SEM. Kuphakanyisiwe ukuthi labo abanomlando wobulili oqinile, imfundo ephelele kule ndaba, noma labo abantula ngokuphelele okuqukethwe i-SEM kungenzeka bangathonywa kakhulu yizinto ezivezwe kulolu cwaningo (I-Hald, i-2006; Morrison et al., 2006; Morrison et al., 2004). Ngoba besinesifiso somphumela wokusetshenziswa okuqondile kwe-SEM ekuzethembiseni kombuso kwabathengi, asicelanga ababambiqhaza ukuthi badalule amazinga abo okusebenzisa we-SEM ngezizathu ezimbili. Okokuqala, kunobufakazi obanele obusekela ukufinyeleleka namanani aphezulu wokusebenzisa i-SEM emphakathini wethu osuselwe kubuchwepheshe (IHare et al., 2014; Mattebo et al., 2012; Owens et al., 2012), kuphakamisa ukuthi ababambiqhaza base bevele bevezwe kwi-SEM kwi-Intanethi, kungaba ngenhloso noma cha. Okwesibili, sinikezwe design yethu yokulinga, ngokuyinhloko besinesifiso sokuthi ngabe ukuvezwa ngokushesha kwe-SEM kuzoba nomthelela oqondile wokuzibona othile. Ukuthola kwethu kubonakala kusikisela ukuthi kuyenzeka-naphezu komlando wokusebenzisa we-SEM wangaphambilini. Noma kunjalo, kungenzeka ukuthi imvamisa yokusetshenziswa-futhi hhayi ukuvezwa okuqondile — ithonya ukuzethemba kwesimo futhi, ngakho-ke, inothi elihlukile lokucwaninga okuzayo.

Ngokunjalo, ababambiqhaza ababuzwanga ukuthi babike izinkolelo zabo ezingokwenkolo - okuyiwo onobungako kanye nezisekelo zezinkolelo ezinjalo - okungenzeka kube nomthelela ekuziqhenyeni kwesimo somuntu obamba iqhaza, ikakhulukazi kubabambiqhaza abathola ithuba lokuvezwa kwe-SEM. Yize singaphikisana ngokunengqondo ukuthi ukuzikhethela kuyasusa ababambiqhaza lapho inkolo yabo iphikisana nokubuka i-SEM, abacwaningi besikhathi esizayo kufanele bahlole ukuthi izinkolelo zenkolo zihlangana kanjani nokuvezwa kwe-SEM nokuzithemba.

Ngaphezu kwalokho, kufanele kwaziwe ukuthi i-SEM iza ngezindlela eziningi. Lapho i-SEM ifunwa ku-inthanethi, ayiyona ngendlela yezithombe, kodwa ifomethi yesenzo bukhoma (I-Hald, i-2006; IHald neMalamuth, 2008; I-Pornhub, i-2018). Ngezinhloso zalolu cwaningo, noma kunjalo, sigcine imiyalo ngqo-sisebenzisa izithombe namanje ezimeni zethu zokuhlola. Abaphenyi besikhathi esizayo kufanele-ke bahlose ukufaka ividiyo ebukhoma ukuze balingise kangcono izimo ezijwayelekile zokusebenzisa i-SEM.

Imiphumela Yokutadisha

Imiphumela evela kulolu cwaningo iphakamisa ukuthi ukusetshenziswa kwe-SEM kunomthelela omubi wokuthi amadoda abheka kanjani usayizi nokubonakala kofuzo wawo. Yize ubukhulu bomphumela bebuncane, lolu cwaningo lukhombisa ukuthi ukuvezwa kwe-SEM kube nomthelela ongemuhle ekwanelisekeni komzimba wonke kanye nokuzithemba kwesimo sofuzo sababambiqhaza bethu besilisa — okufaka isandla ekuqondeni okungaqondakali kwethonya lokusetshenziswa kwe-SEM kokuzithemba okuqondile kombuso. Lolu cwaningo lunikeza iplatifomu lapho kungakhiwa khona ucwaningo lwesikhathi esizayo, njengoba singakawazi ngokugcwele umphumela - uma ngabe ukhona — ukuthi ukutholakala kalula kwe-SEM kunakho okulindelwe ngumzimba kanye nezinhloso zomzimba zabathengi (Umkhumbi, i-2009). Ngakho-ke sikhuthaza ucwaningo olwengeziwe ngalesi sihloko. Imiphumela yalolu cwaningo iphinde iveze ukuthi, noma kunjalo, ithonya le-SEM ekuzethembiseni kombuso kungenzeka lincane kakhulu kunokuphikisana nabaphikisi be-SEM-ngaphandle komphumela obalulekile ofana nalokhu phakathi kwabesifazane.

Kufanele futhi kuqashelwe ukuthi njengamanje kunokuntuleka kwemfundo ebanzi yezocansi ezikoleni zaseNtshonalanga, ikakhulukazi e-United States (IStanger-Hall neHholo, ngo-2011); Okwamanje akukaziwa ukuthi ukuzethemba okuhlobene nokuya ocansini kuthonywa kanjani, noma ngabe intsha kumele iqhubeke iphendukele ku-SEM njengomthombo wokufundisa (IHare et al., 2015; U-Luder et al., 2011; Sabina et al., 2008). Ngenxa yobufakazi obukhulayo maqondana nenkathi yobusha lapho intsha, ikakhulukazi abafana, iziveza ngokuzithandela kwi-SEM (Leahy, 2009; Sabina et al., 2008), kungukuqonda ukuthi abasha nabadala abasafufusa bathola imfundo yezempilo ngokucophelela kanye nokufunda kwabezindaba uma beqonda ukuthi izithombe ezibonwe kwimidiya-kufaka phakathi i-SEM - ziyisibonakaliso esincane sokuhluka okujwayelekile komzimba womuntu. Uma imiphumela yalolu cwaningo izothathelwa izinyathelo ezinqala, nokusetshenziswa kwe-SEM kuthinta kabi indlela abathengi besilisa abazizwa ngayo ngosayizi nokubonakala kofuzo lwabo, lokhu kubuye kukhuthaze imfundo eyengeziwe kulesi sihloko ukusiza ukunciphisa lo mphumela ongemuhle, ikakhulukazi phakathi kwentsha, engena kwi-SEM ngesikhathi sobudala bokukhula kwabo kwezocansi (IHald neMalamuth, 2008; IHare et al., 2014; Leahy, 2009; I-Ybarra & Mitchell, 2005). Mhlawumbe ngokufinyelela emfundweni enwebekayo mayelana ne-SEM nokuboniswa okuguquguqukayo komzimba womuntu, noma imiphi imiphumela emibi ye-SEM ingahle iqondiswe kangcono futhi imiphumela yayo emihle ingajatshulelwa kakhulu ngabathengi bayo.

Ucwaningo lwesikhathi esizayo lungangeza lokhu okutholakele ngezindlela eziningi. Okokuqala, abacwaningi besikhathi esizayo kufanele bafake ababambiqhaza abasebusheni amasampula abo. Abaphenyi bamanje bethonya le-SEM bakhathazekile kakhulu ngemiphumela yayo ebusheni, abathola izinto ezinjalo ngeminyaka ebucayi kakhulu ekukhuleni kwabo kanye nentuthuko yezocansi. Ucwaningo lwamanje lusebenzisa kuphela ababambiqhaza abaneminyaka engu-18 ubudala nangaphezulu. Njengoba kuphawuliwe ngaphambili, i-SEM ivame ukusetshenziswa kakhulu ngamavidiyo; Ngakho-ke, izifundo zesikhathi esizayo kufanele zifake indlela emele yokulinganisa imiphumela yokuvezwa kwayo. Ngaphezu kwalokho, lolu cwaningo luhlolisise umphumela wokuvezwa okuqondile, ngokushesha kwe-SEM kokuzethemba komuntu wombuso. Abaphenyi besikhathi esizayo kufanele badinge ababambiqhaza ukuthi babike amazinga abo okusebenzisa we-SEM ukuthola ukuthi inani lokuchayeka umuntu alisebenzisa lilonke lithinta ukuzethemba kwesimo esibekiwe noma ukusebenzisa ukwakheka kwezinyathelo ezinde noma eziphindaphindwayo. Okokugcina, abacwaningi besikhathi esizayo bangafisa ukufaka ukwakheka okuhle / okukhombisa indlela eyakhelwe ngayo ngaphambili kwendlela yabo-okungukuthi, ukuhlola isimo sokuzibona esiqondile ngaphambi kokulandela nokuvezwa kwe-SEM-ukubona kangcono imiphumela eqondile yokusetshenziswa kwayo.

I-Intanethi iyaqhubeka iyithuluzi elibalulekile futhi elisetshenziswa kakhulu kusiko lanamuhla; ngobuningi be-SEM etholakala kalula, kukhona ukukhathazeka komphakathi okuqhubekayo okunganikeza abantu abaningi abasengozini yokuthembela kokungaqondile kokuthile abakusebenzisayo njengokubonisa okujwayelekile kwemizimba yabesilisa nabesifazane (I-Hald, i-Kuyper, i-Adam, ne-Wit, i-2013; IHare et al., 2015; U-Luder et al., 2011). Imiphumela yalolu cwaningo ithole ukuthi lokhu kukhathazeka okungenani kuvumelekile ngokwengxenye - okungukuthi, amadoda abhekane namazinga ancishiswe kakhulu wokuzethemba kombuso okuphathelene nokweneliseka komzimba kanye nobulili lapho edalulwa kwi-SEM. Kodwa-ke, ukudalulwa kwe-SEM akuzange kube nomphumela omubi ekuzethembeni kombuso kwabahlanganyeli besifazane kulolu cwaningo. Uma umphumela omubi womphakathi wokuvezwa kwe-SEM kokuzibona kwabesifazane uyinto ebonakalayo, sinethemba lokuthi abacwaningi besikhathi esizayo bangakha kusuka kokutholile kwethu ukuhlola eminye, imiphumela emihle njengoba kubikiwe ocwaningweni olwedlule (bona IHald neMalamuth, 2008; IHare et al., 2015; U-Luder et al., 2011; Lundin-Kvalem et al., 2014) ukulwa nokubandlululwa okungekuhle okwamanje okuhambisana ne-SEM (IMontgomery-Graham et al., 2015).

Isimemezelo sezintshisekelo eziphikisanayo
Umbhali (s) wamemezela ukuthi akekho ukuphikisana okungahle kube khona mayelana nokucwaninga, ukubhala phansi, kanye / noma ukushicilelwa kwalesi sihloko.

Izimali
Umbhali (s) awatholanga ukusekelwa ngezezimali kocwaningo, ukubhala phansi, kanye / noma ukushicilelwa kwalesi sihloko.

Okubhekwayo

Buka Abstract