Ukubuka Izinto ezicacile zocansi ezodwa noma ezihlangene: Izinhlangano nobudlelwano bobuhlobo (2009)

IZIMPENDULO: Lolu cwaningo luvame ukukhonjiswa njengesekelo lokuphikisana ukuthi ukubukela izithombe zobulili ezingcolile kuthuthukisa ukwaneliseka ngokocansi. Kusukela ekufundeni:

Labo ababheka i-SEM kuphela nabalingani babo babika ukuzinikezela okukhulu nokunethezeka okwenziwe ngokocansi kunelabo ababheka i-SEM kuphela.

Nokho, iphesenti lemibhangqwana, esampula esimele, lapho bobabili abalingani BONKE ukubona i-porn ndawonye ndawonye kuncane kakhulu. Siyazi ukuthi lezi zifundo eziningi zibika amanani aphezulu kakhulu ekusetshenzisweni kobulili besilisa, kanti nIdatha emele abantu abasuka ekuhloleni okukhulu kwe-US (General Social Survey) ithole ukuthi i-2.6% yabesifazane kuphela abavakashele "iwebhusayithi yezocansi" ngenyanga edlule (2002-2004). Bheka Izithombe zobulili ezingcolile nomshado, 2014. Amaphesenti emibhangqwana ababukele KUPHELA ukubukela izithombe zobulili zobulili ndawonye ngokusobala kuncane kakhulu kune-2.6%. Ucwaningo lwamanje aluhambisani nesampula emele. Ungalokothi uvale

Sithole lokhu okulindelekile:

Abantu abangakaze babheke i-SEM babike izinga eliphezulu lobuhlobo kuzo zonke izinhlambandlela kunelabo ababuka i-SEM kuphela.

Futhi lokhu okutholayo:

Umehluko kuphela phakathi labo abangazange babheke i-SEM futhi labo ababekubheka kuphela nabalingani babo kwakuwukuthi labo abangakaze bayibheke babe namazinga aphansi okungathembeki.

Qaphela kulabo abahlola lokhu okutholakele njengenjongo.

I-PMCID: PMC2891580

I-NIHMSID: I-NIHMS172235

abstract

Lolu cwaningo luhlolisise ubudlelwane phakathi kokubuka izinto ezicacile ngokocansi (SEM) kanye nobuhlobo obusebenzayo kwisampula engahleliwe yabantu abangashadile abangu-1291 ebuhlotsheni bomshado. Amadoda amaningi (i-76.8%) kunabesifazane (31.6%) abike ukuthi babheka i-SEM ngokwabo, kodwa cishe isigamu samadoda nabesifazane babika ngezinye izikhathi ukubuka i-SEM nomlingani wabo (44.8%). Izinyathelo zokuxhumana, ukulungiswa kobudlelwane, ukuzibophezela, ukwaneliseka ngokocansi nokungathembeki kwahlolwa. Abantu abangakaze babheke i-SEM babike izinga eliphezulu lobuhlobo kuzo zonke izinhlambandlela kunelabo ababheka i-SEM yedwa. Labo ababheka i-SEM kuphela nabalingani babo babikezele ukuzinikezela okukhulu nokugcwala ukwaneliseka ngokobulili kunelabo ababheka i-SEM yedwa. Umehluko kuphela phakathi kwalabo abangakaze babheke i-SEM nalabo abayibheka kuphela nabalingani babo ukuthi labo abangakaze bayibheke babe namazinga aphansi wokungathembeki. Imiphumela yokucwaninga esikhathini esizayo kule ndawo kanye nokwelashwa kocansi kanye nokwelashwa okubambisana kuxoxwa.

Amagama angukhiye: Izithombe zobulili ezingcolile, ikhwalithi yobudlelwane, imibhangqwana, impahla ecacile ngokocansi, ukungathembeki

Isingeniso

Izici ezihlukahlukene zezithombe zobulili ezingcolile kanye nomphumela walo emphakathini wethu ziye zafundwa amashumi eminyaka. Ngokuqondene nendlela ehlobene ngayo ubudlelwane bomshado, kuye kwagxila emadodeni abheka wona yedwa nokuthi indlela le yokuziphatha ithinta ngayo abalingani babo bomshado noma imibono yabo yabalingani (isib. Amabhuloho, uBergner, noHesson-McInnis, 2003; UKenrick, uGutierres, noGoldberg, 2003). Mayelana nabesifazane, ucwaningo oluningi luye lwahlola ukusetshenziswa kwabantu besifazane nezimo zabo mayelana nezithombe zocansi (isb. ULawrence noHerold, ngo-1988; U-O'Reilly, uKnox, noZusman, ngo-2007). Ucwaningo oluvela kwamanye amazwe lukhombisile ukuthi abesifazane bavame ukubuka izinto eziveza obala ezocansi (SEMs) nabalingani babo kunokuba bazibuke bona, kanti ukubuka kwamadoda kuvame ukuba yimfihlo (IHaavio-Mannila neKontula, 2003; UTræen, uNilsen, noStigum, 2006). Ucwaningo lwamanje luphenye le misebenzi e-United States futhi lwahlola nokuthi ukubuka i-SEM nomlingani wakho othandana naye kuhlobene kanjani nekhwalithi yobuhlobo nokusebenza.

Izithombe zobulili ezingcolile zichazwe ngokuthi "abezindaba abasetshenzisiwe noma okuhloselwe ukwandisa ukuvusa ngocansi" (U-Carroll et al., 2008). Noma kunjalo, abacwaningi abaningi bahlukanisa izithombe zobulili ezingcolile zibe yizigaba ezingaphansi, njengezicansi zobulili ezingcolile zobudlova, izithombe zobulili ezingcolile ezingcolile, kanye ne-eerotic. I-Erotica ibonisa ukuhlangana kocansi okunomthelela futhi okunomusa kunamanani amaningi kunamacembu amabili okuqala (I-Stock, i-1997). Njengoba sinikezwe intsha yokugxila kwesifundo samanje, asizange sisebenzise lezi zigaba ezingaphansi. Esikhundleni salokho, sasebenzise igama elivamile, "izinto ezicacile ngokobulili" (SEM), okungenzeka kufaka phakathi noma iyiphi yalezi zigaba ezingezansi ngamavidiyo, amakhasi e-intanethi, izincwadi, omagazini noma ezinye iziteshi.

Ukubuka Izinto ezicacile zobulili kuphela

Ukubuka i-SEM uwedwa (ngaphandle komlingani othandana naye) kubonakala kuvame kakhulu phakathi kwabaneminyaka engu-18 kuye kwengama-25 abenza ucansi, abanamazinga aphansi okukhathazeka ngokocansi, futhi babike amanani aphezulu abalingani bezocansiU-Carroll et al., 2008). Ukwengeza, I-Stack, i-Wasserman, ne-Kern (i-2004) bathole ukuthi ukungokwenkolo okungaphansi kwakungumqondo oqinile wokubuka i-SEM ku-intanethi. Mayelana nokuhlukana kobulili ekubukeni kwe-SEM, amadoda ngokuvamile abheka i-SEM kaningi kunabesifazane (Traeen et al., 2006), nakuba kukhona ukuhluka okuhlukile kobulili ngobudala nangamaqembu. Amabhokisini (i-2002) uthole ukuthi isibalo sabantu besilisa se-SEM sibukeka sibe yi-3: 1 kubantu abancane kanye ne-6: 1 kubantu abadala. Amadoda futhi avame ukujabulela i-SEM ngaphezu kwabesifazane, kungakhathaliseki ukuthi izinto zenzelwe izethameli zesilisa noma zabesifazane (UMosher noMacIan, 1994).

Ukucwaninga ngemiphumela yokubuka i-SEM kuphela ngesimo sengqondo ngabalingani kanye nokusebenza kobudlelwano kuxubile ngandlela thile. Olunye ucwaningo lukhombisa imiphumela emibi emibonweni yamadoda ngabalingani babo kanye nobudlelwano. Ngokwesibonelo, Kenrick et al. (I-2003) bathole ukuthi amadoda alinganise abalingani bawo njengokungaphansi kokubukwa ngemuva kokubukela izithombe ezitholakala ngokocansi zabanye besifazane. Batshela ukuthi lokhu kungase kube ngoba ukuvezwa kwe-SEM kubangela amadoda ukuba angaqondi ukuthi umzimba owejwayelekile uhamba kanjani. Umsebenzi wabo wangaphambili usekela lo mbono; Amadoda atholakale endaweni ehamba phambili ekhangayo ngokwabo aphansi othandweni nabalingani babo (Kenrick et al., 2003). Kuyathakazelisa ukuthi ukuvezwa okufanayo akuzange kuthinte izilinganiso zabesifazane zothando kubalingani babo (Kenrick et al., 2003). Kwesinye isifundo, ngemuva kwamaviki ayisithupha e-6 h ngesonto echayeka ezithombeni zobulili ezingcolile ezingezona ezinobudlova, bobabili abesilisa nabesifazane babike ukwaneliseka okuncane ngothando lomlingani wabo, ukubukeka komzimba, kanye nelukuluku lokwazi nokusebenza kocansi (UZillmann noBryant, ngo-1988). Bafaka nokubaluleka okwedlulele emsebenzini wobulili ngaphandle kokubandakanyeka ngokomzwelo. Olunye ucwaningo lubonisa ukuthi ukuvezwa isikhathi eside kwezithombe zobulili ezingcolile kungase kuhlobene nokungabaza ngokubaluleka komshado nokuqinisekiswa okuphakeme kobudlelwane obungewona umshado (U-Zillmann, i-1989). Leli gumbi locwaningo lubonisa ukuthi ukuchayeka kwe-SEM kungahle kuhlotshaniswe nemiphumela emibi yokuhlobana, mhlawumbe ikakhulukazi emadodeni.

Ngakolunye uhlangothi, omunye umsebenzi wehlulekile ukuthola izixhumanisi phakathi kokubukwa kwe-SEM nezingqondo ezingalungile mayelana nabesifazane noma ubudlelwane. Linz, Donnerstein, no-Penrod (1988) wathola ukuthi ukuvezwa kwezithombe zobulili ezingcolile ezingenabo ubudlova kwenzeka hhayi khulisa izahlulelo zamadoda njengezinto zocansi. Ngokufanayo, kunobufakazi bokuthi nokubuka izithombe zobulili ezingcolile ezilulaza ngokusobala akuguquli isilinganiso samadoda ngokwazi kwabesifazane ngokwengqondo, intshisekelo yezocansi, ukuheha, noma ukuyekelela (UJansma, Linz, Mulac, & Imrich, 1997). Kuthathwa ndawonye, ​​kubonakala sengathi nakuba amanye amadoda angase abe nokwanda kwimiqondo engalungile ngabesifazane emva kokuvezwa kwe-SEM, akubona bonke abantu abathintekayo ezindleleni ezinjalo ezimbi. Ngesikhathi esifanayo, kufanele siqaphele ukuthi asazi izifundo eziye zabonisa a omuhle umphumela wokubuka i-SEM kuphela ebudlelwaneni obusebenza ngokujwayelekile noma ngemibono yamadoda ngabalingani babo.

Yize olunye ucwaningo luhlolisise izimo zabesifazane ezijwayelekile mayelana nezithombe zocansi ngokuhambisana nezimo zengqondo zamadoda nge-SEM (isb. U-O'Reilly et al., 2007), ucwaningo oluningi lwe-SEM olugxile kuphela kwabesifazane lugxile kakhulu emibonweni yabo yokubukwa kwe-SEM yabalingani babo kunokubuka kwabo. Ngokwesibonelo, I-Bergner namabhuloho (i-2002) bathole ukuthi lapho abesifazane bebheka ukubukwa kozakwethu njengokweqisa, bavame ukukholelwa ukuthi kunomthelela omubi ebudlelwaneni. Bafunde okuthunyelwe okungu-100 emabhodini emiyalezo ye-inthanethi avela kwabesifazane ababecabanga ukuthi ukubukwa kozakwethu kwezithombe zobulili ezingcolile kwakweqile. Laba besifazane basebenzise amagama anjengokuthi "ukukopela," "ukuthandana," nokuthi "ukukhaphela," futhi babhekisa kubalingani babo ngokuthi "abayimilutha yezocansi," "ocansini bayawohloka," futhi "abakhohlisayo." Abalingani besifazane bezidakamizwa ezitholakele zocansi bavame ukuba nemibono efanayo kulabo abakuyo IBergner namabhuloho '(2002) isifundo (Schneider, 2000). Kodwa-ke, lawa masampuli amabili akhethiwe ngokususelwa ekusetshenzisweni okuvamile kwe-SEM ngabalingani besilisa, ngakho-ke imibono yabo ingase ibe yingozi kunazo zonke kunabesifazane ngokujwayelekile.

Ucwaningo oluhlolisise imibono yabesifazane abaningi abamele maqondana nokubukwa kwabalingani babo be-SEM kukhombisa ukuthi bathambekele ekungabambeni imibono emibi njengaleyo yabesifazane ezifundweni ezimbili ezedlule (I-Bridges et al., I-2003). Eqinisweni, abesifazane babevame ukuvumelana nezitatimende ezithile ezinhle mayelana nokusetshenziswa kwezithombe zocansi zabalingani babo, njengokuthi “Ukusetshenziswa kocansi komlingani wami kuholela ekuhlukaneni ebudlelwaneni bethu bezocansi” nokuthi “Ukusetshenziswa kwezithombe zocansi komlingani wami akuthinti ukusondelana ebudlelwaneni bethu, ”Futhi yingxenye eyodwa kwezintathu kuphela ebheke ukusetshenziswa komlingani wayo njengohlobo olubi lokungathembeki. Abesifazane ababike ukubukwa kozakwethu njengokuphakeme ngokuya ngemvamisa nobude besikhathi babike ukucindezeleka okukhulu (I-Bridges et al., I-2003). Le miphumela isho ukuthi abesifazane kungenzeka bangabheki ukubukwa kwe-SEM kozakwethu njengokungenampilo inqobo nje uma bengaboni ukuthi ukubuka ngokweqile. Eqinisweni, abanye besifazane bangaze babheke ukusetshenziswa kwezithombe zocansi zabalingani babo njengokuthuthukisa ubuhlobo babo bezocansi.

Omunye wemikhawulo yezincwadi ze-SEM nobudlelwano bezothando ukuthi izifundo eziningi zihlola isimo sabantu ngabobulili obuhlukile noma ebudlelwaneni ngemuva kokuvezwa ku-SEM kumongo wokuhlola, ongakhombisi okwenzeka empilweni yangempela. Ucwaningo lwamanje lukhulume ngegebe kule nsimu ngokuhlola izindlela lapho ukubuka i-SEM yodwa noma ndawonye empilweni yomuntu (ngaphandle kwesilingo nokuzikhethela komuntu siqu) kuhlobene nezinkomba eziningana zekhwalithi yobuhlobo nokusebenza. Ukuhlola isimilo njengoba kwenzeka ngokwemvelo kunokuphikisana nokuziphatha okubangelwe yiparadigm yokuhlola kuvumela imiphumela ukuthi isibukise kakhudlwana imvelo nokuziphatha komphakathi jikelele.

Ukubuka Izinto ezicacile zobulili nomlingani othandana naye

Ezinye izifundo zangaphambilini ziye zabonisa ukuthi amadoda athambekele ekubukeni i-SEM yedwa kanti abesifazane bavame ukubuka i-SEM nabalingani babo. Ngokwesibonelo, lapho bebuzwa ngokubuka kwabo kwakamuva kwefilimu ecacile ngokocansi, abesifazane babevame ukukhuluma ukuthi babubonile nomlingani wabo kunabo kuphela kodwa amadoda angase abike ukuthi uyibone yedwa (Traeen et al., 2006). Esicwaningweni esifanayo, abesifazane babenamathuba aphindwe kabili kunabesilisa okushiwo ukuthi omunye umuntu uthenge omagazini ababonisa ezocansi ababebabukile. Kodwa-ke, olwazini lwethu, kukhona ucwaningo oluncane kakhulu lwangaphambilini lokuthi ukubuka i-SEM nomlingani wakho (ngaphandle kocwaningo) kuhlobene kanjani nokusebenza kobuhlobo. Olunye ucwaningo luhlolisise ukusabela kwamadoda nabesifazane lapho becelwa ukuthi babuke i-SEM phambi kwabanye abantu. Yize ingabhekisi ngqo imibuzo yethu yocwaningo oluphakathi, lolu cwaningo lungasiza ekuqondeni ukuthi ukubuka i-SEM nomlingani wakho othandanayo kuhlobene kanjani nekhwalithi yobuhlobo. Kwesinye isifundo sokucwaninga sokuhlola, amadoda ayevame ukuzwa ukuvuswa kocansi okuncane nokuthokozela kwe-SEM lapho bebuka amavidiyo wezocansi nabantu besifazane abangabazi kunalokho ababekwenza lapho bebuka nabantu abangabazi besilisa (ULopez noGeorge, 1995). Lokhu okuthiwa "umphumela wokwakhiwa kwamakamelo" kungase kwenzeke ngoba amadoda acabanga ukuthi abesifazane abavumelani nezithombe zobulili ezingcolile, ngakho bavimbela ukujabula kwabo phambi kwabesifazane (ULopez noGeorge, 1995). Kwesinye isifundo, abesifazane babika imizwa emihle nokuvusa ngocansi lapho bebukela amavidiyo angcolile nabalingani babo kunokuba babheke amavidiyo anjalo nabangani besifazane noma iqembu elixubile ngokobulili (ULawrence noHerold, ngo-1988). Abalobi balo msebenzi baphakamisa ukuthi lokhu kutholakala kungahle kuhlotshaniswe nokuthi i-30% yabathintekayo besifazane bathi basetshenzisiwe ngamavidiyo a-X njengesiqalo sokulala ngokocansi nabalingani babo. Ngokubambisana, lezi zithole zingabonisa ukuthi ngokungafani namadoda, abonakala ekhetha ukubuka i-SEM yedwa noma namanye amadoda (ULopez noGeorge, 1995), abesifazane bangase bakhululekile ukubuka i-SEM nabalingani babo kunokubukela yedwa noma nabangani.

Izincwadi zokwelashwa nazo zihambisana nengxoxo yokubukwa kwe-SEM nomlingani othandana naye. Abahlengikazi abaningi bakholelwa ekusebenziseni ukubeka noma ukusekela ukubukwa kwe-SEM kumabhangqwana abanobunzima obuseduze (I-Manning, i-2006; IStriar neBartlik, 1999). Ukwengeza, isifundo esisodwa sabonisa ukuthi abahlinzeki bezinkathi ze-2.6 banamathuba amaningi okubheka ukuthi ukubukwa kwe-SEM ngamaklayenti abo kwakusizo kunokuba kuyingozi (URobinson, uManthei, uScheltema, uRich, noKoznar, ngo-1999). Ngakho-ke, ochwepheshe abathile baye bakuvumela ukuthi ukubuka ngokubambisana kwe-SEM kungaba nempilo enhle futhi kusize ebuhlotsheni obuzibophezele, nakuba ucwaningo oluncane lukhona ukusekela noma ukuphikisa lo mbono.

Ucwaningo Lwanamuhla

Isifundo samanje besifuna ukukhulisa izincwadi zokuthi ukubuka i-SEM, kungaba yodwa noma ndawonye nomlingani womuntu othandana naye, kuhlobene kanjani nezinye izici zobudlelwano. Ngokuya ngocwaningo olutholakalayo mayelana nokuthi ukubuka i-SEM kuphela kuthinta kanjani imibono yabalingani bezothando, ikakhulukazi abesilisa, besilindele ukuthi abantu abangayiboni nhlobo i-SEM bazobika ikhwalithi ephezulu yobudlelwano kuma-indices amaningi, kufaka phakathi ukulungiswa kobudlelwano jikelele, ukuzibophezela , ikhwalithi yokuxhumana, nokwaneliseka kwezocansi, kanye namazinga aphansi okungathembeki kunalawo azibheka yi-SEM ngokwawo. Ngakolunye uhlangothi, besilindele ukuthi ukubuka i-SEM ndawonye, ​​kepha hhayi kukodwa, kuzohambisana nekhwalithi yobuhlobo ngendlela efanele. Besilindele ukuthi lokhu kuhlangana okuhle ngoba ukubuka i-SEM ndawonye kungabhekwa njengomsebenzi owabiwe noma inzalo phakathi kwabalingani, futhi kunobufakazi bokuthi ukuba nezintshisakalo ezabiwe kakhulu nemisebenzi kuhlotshaniswa nokwaneliseka okuphezulu kobudlelwano (UKurdek noSchmitt, ngo-1986). Kungaba njalo ukuthi ubudlelwane abalingani abahlanganyela ekusebenziseni i-SEM ndawonye babonakaliswa izinga eliphezulu lobuhlobo ngenxa yezinga lokuthembela kanye nobudlelwane obuseduze oludingekayo ukuze bakwazi ukuxoxa futhi banqume ndawonye ukubuka i-SEM ngokuhlanganyela. Lezi zicabango zazihlolwe esifundweni samanje zisebenzisa isampula enkulu, engahleliwe yabesilisa nabesifazane abaneminyaka engu-18-35 ebuhlotsheni obungashadile. Ukwengeza, ngenxa yokuthi ucwaningi oluncane luye lwahlola izici zalabo ababuka i-SEM yodwa ngokuhambisana nabalingani babo, sinikeza idatha eyisisekelo echazayo kwisampuli sethu ngaphambi kokuhlola imibuzo yethu yocwaningo mayelana nekhwalithi yobuhlobo nokusebenza.

Indlela

Abahlanganyeli

Abahlanganyeli (N= I-1291) ngabanye ababambe iqhaza kumsebenzi omkhulu ogxile ebuhlotsheni obungashadile e-United States. Isibonelo sesifundo samanje kufaka amadoda we-475 (36.79%) nabesifazane be-816. Abahlanganyeli babekwe eminyakeni yobudala kusukela ku-18 kuya ku-34 iminyaka (M= 25.51 SD= 4.0), unomlando weminyaka engu-14 yemfundo, futhi wenza $ 15,000 ku-$ 19,999 ngonyaka, ngokwesilinganiso. Bonke abahlanganyeli babengashadile, kodwa ngobudlelwane bomshado, ne-31.99% ehlala nomlingani wabo. Ngokuphathelene nobuzwe, lesi sampuli sasingu-8.4% iSpanishi noma i-Latino ne-91.6% engeyona iSpanishi noma i-Latino. Ngokomncintiswano, isampula yayingu-75.9% White, i-14.3% Emnyama noma i-African American, i-3.3% yase-Asia, i-1.1% yaseMelika Indian / i-Alaska Natives, kanye ne-.3% yesizwe saseHawaii noma esinye isiqhingi sase-Pacific; U-3.8% ubike ukuthi unomhlanga ongaphezu kowodwa futhi i-1.3% ayizange ibike umjaho.

Inqubo

Ukuqasha abahlanganyeli bephrojekthi enkulu, isikhungo socingo sasebenzisa isu lokuhlonywa kwezingcingo ezibhekiswe ekubhekiseni amakholi ngaphakathi kwe-United States ephathekayo. Ngemuva kwesethulo esifushane kulolu cwaningo, abantu ngabanye bahlolwe ukuhlanganyela. Ukuze bafaneleke, abahlanganyeli kwakudingeka babe phakathi kuka-18 no-34 futhi babe nobuhlobo obungashadile nelungu lobulili obuhlukile obukade bezinyanga ze-2 noma ngaphezulu. Isimiso sobude bobudlelwane sasungulwa ukuze sithole idatha ebuhlotsheni obuseduze obupholile, okwakudingeka ngenhloso yephrojekthi enkulu. Labo abafanelekayo, bavuma ukuhlanganyela, futhi banikeze amakheli e-mail aphelele (N= 2,213) ithunyelwe amafomu ngaphakathi kwamaviki angu-2 wokuhlola kwefoni yabo. Kulabo abathunyelwe amafomu, abantu abangu-1,447 babuyisela (isilinganiso se-65.4% sempendulo); Kodwa-ke, i-153 yalezi zincubungulu zabacwaningi babonise ngezifomu zabo ukuthi azihlangabezane nezidingo zokubamba iqhaza, noma ngenxa yobudala noma isimo sobuhlobo, beshiya isampula se-1294. Kulaba bantu abathathu abazange baphendule izinto eziphathelene ne-SEM, ngakho-ke isampula yokugcina yesifundo samanje yi-1291. Kuphrojekthi enkulu, laba bantu balandelwa isikhathi eside, kepha isifundo samanje sisebenzise idatha kuphela kusukela ekugqeni kokuqoqwa kwedatha.

Izindlela

Ulwazi Lwezibalo

Idatha ngezici eziyisisekelo zangemuva (isb., Iminyaka, imali engenayo), kanye nokwaziswa ngesimo sobuhlobo nobude, kuqoqwe kwimibuzo yemibuzo yabantu. Ukwethembeka kwakubuye kulinganiswe kulesi sigaba samafomu nento: "Zonke izinto ezicatshangwayo, ungasho kanjani unkolo ukuthi ungubani?" Le nto ilinganisiwe ku-1 (Lutho neze) ku-7 (Inkolo kakhulu) isikali. Sekusetshenziselwe ucwaningo olwedlule lapho libonise ukufaneleka okuguquguqukayo (Ama-Rhoades, uStanley, noMarkman, ngo-2009).

Ukubuka Izinto ezicacile zobulili

Sisebenzise izinto ezimbili ukuhlola ukuthi ngabe abahlanganyeli babheka yini i-SEM kuphela nokuthi ngabe babheka i-SEM nomlingani wabo: "Ubheka kuwebhusayithi, ama-movie, noma ama-movie," nokuthi "Ingabe wena nomlingani wakho ubheka amawebusayithi ahlukumezayo, ama-movie noma ama-movie ndawonye? "Izinqumo zokuphendula ziyi" Cha, "" Yebo, ngezinye izikhathi, "futhi" Yebo, ngokuvamile. "Ukuhlaziya okulethwe lapha, labo abaphendule" Cha "babhalwe njenge-0, nalabo abaphendula" Yebo, ngezinye izikhathi "noma" Yebo, ngokuvamile "babhalwe njenge-1. Sakhetha ukuhlanganisa la maqembu amabili "Yebo" ngoba sasinesithakazelo kakhulu ekuqhathaniseni nalabo ababengakaze bahlanganyele ekubukeni i-SEM kulabo ababesebenze ekubukeni, kunokuzama ukuhlola imvamisa yokubuka. Ukwengeza, lesi sikali cishe siyisilinganiso esimpofu semvamisa ngoba azikho izincazelo "ngezinye izikhathi" ngokuhambisana "kaningi," futhi kungaba nzima ukusungula ukuthi ukulinganisa kungokwemvelo.

Ukuxhumana Okungalungile

Ukukala ukuxhumana okungalungile, sisebenzise Isikali Sokungena Kwezingozi (Communication Danger Signs Scale)UStanley noMarkman, 1997). Kulesi sizinga sento ye-7, abahlanganyeli balinganisa izinto mayelana nokuxhumana ebuhlotsheni babo njengokuthi "ukuphikisana okuncane kuqhubekela phambili ekuphikeleni okubi ngokumangalelwa, ukugxekwa, ukubiza igama, noma ukuletha ukulimala okudlule" ku-1 (ungalokothi noma cishe ungalokothi) ku-3 (njalo) isikali. Lesi silinganiso sibonise ukwethembeka okuphelele nokusebenza emisebenzini yangaphambilini (Kline et al., 2004). Ocwaningweni lwamanje, i-alpha kaCronbach (α) =. 81.

Ukulungiswa kobuhlobo

Sisebenzise inguqulo yezinto ze-4 ye-Dyadic Adjustment Scale (USabourin, uValois, noLussier, 2005; U-Spanier, i-1976) ukukala ukulungiswa kobudlelwane. Lesi silinganiso sifaka izinto mayelana nenjabulo, imicabango mayelana nokuqedwa, ukuthundelana, kanye nento evamile mayelana nokuthi ubuhlobo buhamba kahle kangakanani. Kulesi sampuli, (α) =. 81.

Ukuzinikezela

Ukuzinikezela, okubizwa nangokuzibophezela kokuzibandakanya, kwaqalwa kusetshenziswa i-14-Into Yokunikezelwa Kwezinto kusuka ku-Revised Commitment Inventory (UStanley noMarkman, 1992). Isibonelo sezinto "Ngifuna lobu buhlobo buhlale buqinile kungakhathaliseki ukuthi ziphi izikhathi ezibuhlungu esihlangana nazo" nokuthi "Ngithanda ukucabanga ngomlingani wami kanye nami ngokwemibandela ethi 'us' futhi 'thina' kunami 'futhi' yena ' . "" Into ngayinye ilinganiswe ku-1 (aphikisani kakhulu) ku-7 (kuvuma kakhuluisikali. Izifundo eziningi zikhombisile ukuthembeka kwalesi silinganiso (isib. Kline et al., 2004; UStanley noMarkman, 1992). Kulesi sampuli, (α) =. 88.

Ukwaneliseka ngokobulili

Ukuze baneliseke ngokocansi, abahlanganyeli balinganise "Sinobuhlobo obunelisayo noma obucansi" ku-1 (aphikisani kakhulu) ku-7 (kuvuma kakhulu) isikali. Le nto ibonise ukufaneleka kokucwaninga kwangaphambilini (Rhoades et al., 2009; UStanley, u-Amato, uJohnson, noMarkman, ngo-2006).

Ukungathembeki

Ngenxa yokungathembeki, abahlanganyeli babuzwa, "Uke waba nobuhlobo bobulili nomuntu ngaphandle komlingani wakho kusukela uqala ukuphola ngokujulile?" Le nto yasungulwa kulolu cwaningo olusekelwe ocwaningweni olwedlule. Ukuhlaziywa okulethwe lapha, labo abaphendule "Cha" babhalisiwe njenge-0 nalabo abaphendule "Yebo, nomuntu oyedwa" noma "Yebo, kunomuntu oyedwa" babhalwe njenge-1. Sasihlanganisile lezi zindlela zokuphendula ezimbili ze-"Yebo" ngoba asizange senze izibikezelo mayelana nenani labalingani bokungathembeki.

Isu Lokuhlaziya Idatha

Sasebenzisa i-chi-square nokuhlaziywa kokuhluka (ANOVA) ukuhlola ukuthi ngabe kukhona yini umehluko omkhulu phakathi kwalabo abangakaze babheke i-SEM ("akukho-SEM"; 35.9%), babheka i-SEM ngokwabo kuphela ("kuphela-kuphela"; 19.3% ), babheka i-SEM kanye nomlingani wabo, kodwa hhayi yodwa ("ndawonye-kuphela"; 15.9%), futhi babheka i-SEM kokubili ndawonye futhi yedwa ("ndawonye / yedwa"; 29.0%). Lapho ukuhlolwa kwe-omnibus kubalulekile, sabe sesiyisebenzise t-ukuhlola ukungafani okuphawulekayo phakathi kwamaqembu. Njengoba sinikezwe isayizi enkulu yesampula, samukele i-alpha yokulondoloza p= .01 kokuhlolwa kwe-omnibus (ANOVA ne-chi-square) futhi wasebenzisa ukulungiswa kweBonferroni t-abasebenzi. Kwakungekho iqembu elibalulekile le-SEM iqembu X ukusebenzisana ngokobulili kunoma yikuphi ukuhluka, ngakho-ke le miphumela ayibikwa. Zonke izindlela ne-SD zibikwa ku Ithebula 1. Osayizi bomphumela (amaCohen's d) ngokungafani okuphawulekayo kufakwe kulo mbhalo.

Ithebula 1

Kusho, ama-SD, nokungafani okuphawulekayo njengokusebenza kwamaqembu okubukela ngokocansi

Imiphumela

Ukuthola okuchazayo

Ubulili

Amadoda amaningi kakhulu (76.8%) kunabesifazane (31.6%) abike ukubuka i-SEM yedwa, χ2(1, N= 1291) = 245.92, p<.001, kepha bekungekho mehluko omkhulu phakathi kwabesilisa nabesifazane maqondana nokuthi babike ukuthi babuka i-SEM nomlingani wabo, p> .30. Kulesi sampula, i-44.8% ibike ukubuka i-SEM nomlingani wayo.

Ubudala

Kwakungekho nemiphumela ephawulekayo enkulu yeqembu le-SEM ngobudala, p> .01.

Ukwethembeka

Iqembu le-4 (SEM) × 2 (ubulili) i-ANOVA ikhombise umphumela oyinhloko wezinga lokukholwa, F(1, 1277) = 12.47, p<.001. Ukuqhathanisa (t-abathengi) babonise ukuthi abantu abangeqembu elingu-SEM babe namazinga aphakeme enkolo kunamalungu eqembu elilodwa kuphela (d= .38) kanye neqembu / ndawonye kuphela (d= .41).

Ubudlelwano obude

Iqembu le-4 (SEM) × 2 (ubulili) i-ANOVA ibonise umphumela omkhulu wobulili, F(1, 1283) = 10.28, p<.01, nabesifazane ababika ukuthi bake baba sebudlelwaneni babo isikhathi eside kunabesilisa. I-ANOVA ayidalulanga umphumela obalulekile weqembu le-SEM, p> .01.

Isimo sokubambisana

I-chi-square emibili ngamabili ibonise ukuthi abantu abahlala ndawonye babekwazi ukubika ukuthi babheka i-SEM ndawonye (52.5%) kunabantu ababethandana nabo (41.2%), χ2(1, N= 1291) = 14.53, p<.001. Kwakungekho mehluko ophawulekayo phakathi kokuhlala nabantu bokuthandana maqondana nokubuka i-SEM yodwa.

Ikhwalithi yobudlelwano nokusebenza

Ukuxhumana Okungalungile

Ukuhlola umehluko phakathi kwamaqembu amane e-SEM ekukhulumisaneni, iqembu le-4 (SEM) × 2 (ubulili) i-ANOVA yenziwa (bheka Ithebula 1). Kwakukhona umphumela ophawulekayo weqembu le-SEM, F(1, 1280) = 9.25, p<.001. Abantu abaseqenjini le-no-SEM babike ukuxhumana okuphansi okuphansi kakhulu kunalabo abaseqenjini elilodwa kuphela (d= .26) nalabo abaseqembu / ndawonye kuphela (d= .26).

Ukulungiswa kobuhlobo

Iqembu le-4 (i-SEM) × 2 (ubulili) i-ANOVA ibonise umphumela oyinhloko weqembu le-SEM, F(1, 1147) = 3.95, p<.01. Abantu abaseqenjini le-no-SEM babenokulungiswa okuphezulu kakhulu kobudlelwano kunabantu abaseqenjini elilodwa kuphela (d= .22).

Ukuzinikezela

Iqembu le-4 (i-SEM) × 2 (ubulili) i-ANOVA ibonise umphumela oyinhloko weqembu le-SEM, F(1, 1280) = 6.55, p<.001. Abantu abaseqenjini le-no-SEM babike amazinga aphezulu kakhulu okuzinikela uma kuqhathaniswa nalabo abaseqenjini elilodwa kuphela (d= .30) kanye neqembu / ndawonye kuphela (d= .22). Abantu ebandleni elihlangene-kuphela babika amazinga aphakeme kakhulu okuzinikezela kunalowo eqembu elilodwa-kuphela (d= .31) kanye neqembu / ndawonye kuphela (d= .23).

Ukwaneliseka ngokobulili

Iqembu le-4 (i-SEM) × 2 (ubulili) i-ANOVA ibonise umphumela oyinhloko weqembu le-SEM, F(1, 1275) = 8.39, p<.001. Abantu abaseqenjini elilodwa kuphela babike ukwaneliseka okuphansi kakhulu kwezocansi kunalabo abakwi-no-SEM (d=. I-21), i-ndawonye kuphela (d= .43), kanye namaqembu ndawonye / kuphela (d= .33).

Ukungathembeki

Sasebenzisa i-chi-square emibili ukuhlola ubuhlobo phakathi kweqembu le-SEM nokuziphendulela ngokweqile (yebo noma cha). I-chi-square yayibalulekile, χ2(3, N= 1286) = 40.41, p<.001. Kuwo wonke amaqembu, i-9.7% (n= 45) kulabo abasesigabeni se-SEM babike ukuthi babe nobuhlobo bobulili nomuntu ngaphandle komlingani wabo kusukela beqala ukuphola ngokujulile, kuyilapho i-19.4% (n= 48) kulabo abaseqembu elilodwa-kuphela, i-18.2% (n= 37) kulabo abaseqembu elihlangene-kuphela, futhi i-26.5% (n= 99) kulabo abasebandleni / ndawonye kuphela babika ukungathembeki. Ukuhlolwa okulandelwayo kubonise ukuthi abantu abangeqembu elingu-SEM babike ukungathembeki okuncane kakhulu ebuhlotsheni babo kunamanye amaqembu amathathu.

Ingxoxo

Ucwaningo oluthe xaxa mayelana nokubukwa kwe-SEM nobuhlobo buye lwaqhutshwa kuma laboratories besebenzisa izivivinyo kanye nesabelo okungahleliwe (isib. I-Glascock, i-2005;Jansma et al., 1997; Kenrick et al., 2003). Ngokuphambene nalokho, isifundo samanje sabuza abantu ngabanye ngokuhlangenwe nakho kwabo nge-SEM futhi bahlola ukuthi ukubuka i-SEM nomlingani womuntu othandana naye noma ngokwakho kuhlotshaniswa nobukhulu obubalulekile bekhwalithi yobuhlobo. Ngaphambi kokuxoxa ngokuthi ukubuka i-SEM ezimeni ezahlukahlukene kwakuhlobene kanjani nokusebenza kobuhlobo, sixoxa ngokutholakele ekuhlaziyweni kwethu okuchazayo.

Imiphumela yethu echazayo isekelwe ukutholwa ngokujwayelekile ukuthi amadoda amaningi kunabesifazane abheka i-SEM ngokwabo (isib. Amabhokisi, i-2002; U-Carroll et al., 2008). Noma kunjalo, asizange sithole ukuhlukana okubukeka ngokobulili mayelana nokubuka i-SEM nabalingani. Cishe isigamu sabesilisa nabesifazane babika ukuthi baye babheka i-SEM nomlingani wabo womshado. Ubude bobuhlobo abuhambisani nokuthi ngabe abantu babecabangile yini i-SEM nomlingani wabo noma yedwa, kodwa labo abahlala ndawonye babengase babhekwe i-SEM nomlingani wabo kunabo abathandana nabo, kodwa bangahlali ndawonye. Nakuba lokhu kuziphatha kungavamile ukubhekiswe ekucwaningweni emibhangqwaneni kanye nobudlelwane obusebenzayo, lezi zihlongozo ezichazayo zibonisa ukuthi ukubuka i-SEM ndawonye kuyinto ejwayelekile phakathi kwemibhangqwana engashadile engashadile.

Amaphethini wokubukwa kwe-SEM nawo ahlotshaniswa nenkolo. Umsebenzi wangaphambili wabonisa ukuthi ukubuka i-intanethi ye-SEM kwakuhlobene nobudlelwane benkolo obuthakathaka (I-Stack et al., 2004), futhi imiphumela yethu isekela ukuthi ukutholakala kulabo bantu ababengaboni i-SEM nabo babenokholo kunabo ababukela i-SEM kuphela noma ngokwabo nangomlingani wabo.

Ngokuphathelene nokubuka i-SEM kanye nobuhlobo obusebenzayo, inkolelo yethu yokuthi abantu abangazange babheke i-SEM nhlobo bangabika ubuhlobo obuphezulu bokusebenza kunabo ababukela i-SEM kuphela ababexhaswe kakhulu. Njengoba kulindelwe, abantu abangeke babuke i-SEM kukho konke ukukhulumisana okubi okubikiwe okubikiwe nokuzinikezela okuphakeme kunabanye ababheka i-SEM yedwa noma bobabili bodwa kanye nomlingani wabo. Ukwengeza, abantu abangeke babuke i-SEM kuzo zonke izigcawu ezigculisayo zokugculiswa ngokobulili nokulungiswa kobudlelwane uma kuqhathaniswa nalabo ababuka i-SEM kuphela. Okokugcina, labo abangazange babheke i-SEM nhlobo babenezinga lokungathembeki okungenani ingxenye yezinye amaqembu amathathu. Ubukhulu bomthelela walezi zinguquko ngokuvamile bezincane.

Umbono wethu wokuthi abantu ababheka i-SEM nomlingani wabo bazoba nobudlelwano obuphezulu bokusebenza kunalabo ababheka i-SEM bodwa bexhaswa kancane. Labo ababheka i-SEM kuphela babika ukuzinikezela okuningi kunalabo ababheka i-SEM bodwa noma bobabili bodwa futhi ndawonye, ​​futhi ukubuka i-SEM kuphela ndawonye kwakuhlotshaniswa nokwaneliseka okuphezulu kocansi kunokubuka i-SEM kuphela. Njengoba bekulokhu kuqhathaniswa phakathi kwalabo ababheka i-SEM yodwa uma kuqhathaniswa nakancane, ubukhulu bomphumela walokhu kwehluka kwakuvame ukuba kuncane. Ngesikhathi esifanayo, kwakukhona isibonelo esisodwa lapho ukubuka i-SEM kanye nomlingani wakho kuhlotshaniswa nokusebenza kobudlelwano obuphansi kunokungaboni i-SEM kunoma yimuphi umongo. Labo ababheka i-SEM ndawonye babika ukungathembeki okuningi ebuhlotsheni babo kunalabo ababengayiboni nhlobo i-SEM. Kuwo wonke amanye amacala, bekungekho mehluko ophawulekayo phakathi kwala maqembu amabili. Le miphumela ngokusobala ayiphakamisi inzuzo yokubuka i-SEM ndawonye, ​​kodwa futhi ayiphakamisi ukuthi ihlotshaniswa nekhwalithi ephansi yobudlelwano noma iyingozi ngandlela thile.

I-Manning (i-2006) bathi ukuthi ukubuka i-SEM ndawonye kungaba yindlela yokusondelana kanti ukuyibuka kukodwa kungakha udonga phakathi kwabalingani. Okutholakele kwethu akukwazi ukukhuluma ngqo ukuthi imibhangqwana ebheka i-SEM ibisondele yini noma ukuthi ukusondelana bekuyisizathu sokubuka i-SEM, kepha ukuthola ukuthi abantu ababheka i-SEM bodwa kuphela banokwaneliseka kocansi okuphansi kakhulu kungasekela umbono kaManning wokuthi ukubuka i-SEM kuphela kususa ubuhlobo bobulili bobabili. Kodwa-ke, futhi kungenzeka ukuthi abantu abangajabule ebudlelwaneni babo bafuna i-SEM bebodwa njengendawo yokukhipha amandla ezocansi. Ubunzima bokuhumusha lokhu kuhlaziywa ukuthi bekuhambisana. Asikwazi ukwazi kusuka kule datha ukuthi ukubuka i-SEM kuphela noma ndawonye bekuyimbangela noma umphumela wobudlelwano bezinto.

Akukho mehluko obalulekile wobulili ovele ekuhlaziyweni kwethu, okuphakamisa ukuthi ukubuka i-SEM ezimeni ezahlukahlukene kwakuhlobene nobudlelwano bamadoda nabesifazane ngezindlela ezifanayo. Okuningi kocwaningo lwangaphambilini kugxile ekusebenziseni kwamadoda izithombe zobulili ezingcolile kanye nobudlelwano babo kanye nemibono yabesifazane (isb. I-Bridges et al., I-2003; UPhilaretou, uMahfouz, no-Allen, 2005). Lolu cwaningo ludlulisela lezo zincwadi ngoba kubonisa ukuthi abesifazane ababheka i-SEM ngokwabo nabo bavame ukuba nobuhlobo obuncane bekhwalithi. Ucwaningo lwesikhathi esizayo lungase luhlolisise lezi zindlela ngokujula kakhulu kwisampuli yamabhangqwana lapho idatha evela kubalingani bobabili iqoqwa khona. Isibonelo, kungase kube kubalulekile ukwazi ukuthi ngabe abesifazane ababuka i-SEM kuphela bavame ukuba nabalingani ababuka i-SEM yedwa nokuthi umahluko phakathi kwamazinga noma inzalo ekubukeni kwe-SEM yedwa noma ndawonye emibhangqwaneni ihlotshaniswa nezihlobo ezihlukene zobudlelwane.

Kunemiphumela ethile emtholampilo yocwaningo esilinikezile. Njengoba kushiwo ngaphambili, abanye odokotela baye bakuvumela ukuhlela ukubuka i-SEM ndawonye njengendlela yokuthuthukisa ukwaneliseka ngokocansi kanye / noma ukusondelana (IStriar neBartlik, 1999). Ngaphandle kwabantu ababengaboni i-SEM nhlobo, imiphumela yethu ikhombise ukuthi ukuzinikezela okuphezulu kwakuwukuphela kobuhlobo obuhle obuhlobene nokubukwa kwe-SEM ndawonye kodwa lokhu okutholayo kwakuhlobene. Isivivinyo esihle kunazo zonke sokuthi imiyalelo enjalo iqinisekisiwe kungaba ukusebenzisa isilingo esilawulwa ngokungahleliwe lapho abanye imibhangqwana ekwelashweni babelwa ukubuka i-SEM nabanye abangekho. Ngaphezu kwalokho, ucwaningo olwengeziwe luyadingeka ukuze kutholakale ukuthi yiziphi izici ezingase zidingeke zibe khona phakathi kobudlelwano bokungenelela okunjalo ukuze kusebenze.

Lolu cwaningo lubuye lwabonisa ukuthi ukubuka i-SEM yedwa kungabangela ingozi yokuziphatha okungalungile. Nakuba singakwazi ukwazi emiphumeleni yethu noma ukubuka i-SEM kuphela kuholela emkhakheni wezobudlelwane abampofu noma ngokuphambene nalokho, le datha ingaba usizo emitholampilo ekhuluma namakhasimende abo ngokubuka i-SEM yedwa nokuthi ihlobene kanjani nobuhlobo babo bomshado.

Ukulinganiselwa Nokucwaninga Ngekusasa

Ucwaningo lwamanje lwalunamandla amaningana, kepha kufanele lubhekwe ngokomongo wemikhawulo yocwaningo. Njengoba kuphawuliwe ekuqaleni, asikwazanga ukuhlola imvamisa yokubuka i-SEM yodwa uma kuqhathaniswa ndawonye. Ucwaningo lwesikhathi esizayo lungandisa okwakulinganiswa kulolu cwaningo ngokulinganisa hhayi kuphela umongo wokubuka i-SEM (kukodwa kuqhathaniswa ndawonye), kepha futhi nemvamisa yokuziphatha okuhlukile kokubuka, uhlobo lwezindaba ezibukwayo (isb, i-inthanethi, ividiyo, noma izinto zokuphrinta) , kanye nohlobo lwe-SEM (isb., okwaziwa njengezithombe zocansi ezithambile noma ezinzima).

Ukwengeza, nakuba iningi lezinyathelo ezifakwe kulolu cwaningo lwaluthembekile futhi livumelekile, isici esisodwa sento yokwaneliseka ngokocansi kungenzeka ukuthi sinciphise ubuzwe bayo. Ukuqoqa ulwazi oluthe xaxa mayelana nokwaneliseka ngokocansi, ukusebenza kocansi, kanye nobudlelwane obuseduze kunganikeza umbono ongenakuqhathaniswa nangokwengeziwe mayelana nokuthi lezi zici zobungani bomhlobo zihlobene kanjani nokuhlangenwe nakho kwe-SEM. Ukwengeza, ngoba imiphumela yethu yayingekelwe ekucwaningeni kwe-longitudinal, ingahunyushwa kuphela njengebudlelwane bokusebenzisana hhayi ubuhlobo bobuhlobo.

Mayelana nocwaningo lwesikhathi esizayo, lo mkhakha ungazuza ngokuhlola bobabili abalingani embhangqwaneni. Kungaba okuthakazelisayo ukwazi, isibonelo, uma kubalulekile ebudlelwaneni ukuthi abalingani bafaniswa ngokwezintandokazi zabo nokuziphatha okuhlobene nokubuka i-SEM yedwa futhi ndawonye. Idatha eqoqwe kubo bobabili abalingani ingasiza futhi le nkambu ukuthi yazi ukuthi ukubukwa kwangasese kwe-SEM komunye umuntu kuwuthinta kanjani umqondo womunye umlingani wobudlelwano. Ngaphezu kwalokho, ucwaningo lwesikhathi esizayo kufanele lubheke ukuthi umlando wezocansi ngamunye njengolwazi lokuya ocansini ngaphambi komshado nenombolo yabalingani ocansini bangaphambilini luhlobene kanjani nokubuka i-SEM kanye nekhwalithi yobuhlobo. Ukuhlola umlando wezocansi ngokubambisana nokuziphatha kokubuka kwe-SEM kungasiza ekuchazeni ama-nuances wokuthi kungani ukubuka i-SEM kuphela kwakuhlotshaniswa kabi nekhwalithi yobuhlobo. Lolu hlobo locwaningo lungasiza insimu ukuthi ihlukanise ukuthi ngabe ukubuka i-SEM kungummeleli wezici ezibaluleke kakhulu zomuntu ngamunye, njengokushayela ucansi.

Ekuphetheni, lolu cwaningo lubonise ukuthi abantu abaningi abasha abangashadile bakhetha ukubuka i-SEM empilweni yabo yangasese, kungaba ngokwabo kanye / noma nabalingani babo. Lokhu kuziphatha ngokusobala kuyingxenye yabangane abaningi bokuthandana, kodwa kaningi akulinganiswa noma kuxoxwe. Okutholakele kwethu kusikisela ukuthi izizinda eziningana zohlobo lobuhlobo zihlobene nokubuka i-SEM noma yedwa noma ndawonye ngezindlela ezinengqondo nokuthi ucwaningo oluzayo kufanele luqhubeke nokuhlola ukuthi ukubuka i-SEM kuthinta kanjani ukuthuthukiswa kobudlelwane kanye nekhwalithi.

Ukuvuma

Lolu cwaningo lusekelwe yi-National Institute of Health and Human Development (R01 HD0 47564) eyanikezwa uScott Stanley kanye nabalobi besibili nabesithathu.

Okubhekwayo

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