3.5.1 Iimvavanyo Ikholoji kokomzuzwana
Abaphandi banokucima uphando olukhulu kwaye bafefe ebomini babantu.
Uvavanyo lwexeshana lwezeMvelo (EMA) lubandakanya ukuthatha uphando lwendalo, ukuwacoca, kunye nokufafaza kubomi babathathi-nxaxheba. Ngaloo ndlela, imibuzo yocwaningo ingacelwa ngexesha elifanelekileyo nendawo, kungekudala kwiiveki ezidliwano-ndlebe emva kokuba iziganeko zenzeke.
I-EMA ibonakaliswe yimpawu ezine: (1) ukuqokelela kwedatha kwimimandla yehlabathi yangempela; (2) iimvavanyo ezijolise kumntu okhoyo okanye ngoku kutsho okanye ukuziphatha kwangoku; (3) iimvavanyo ezinokusukela kwisiganeko-esekelwe kwisiganeko, esekelwe kwisithuba, okanye senziwa ngokungahambi (kuxhomekeke kumbuzo wophando); kunye (4) nokugqitywa kweemvavanyo ezininzi ngexesha (Stone and Shiffman 1994) . I-EMA yindlela yokubuza ukuba iququzelelwe kakhulu ngama-smartphones apho abantu badibanisa khona imihla yonke. Ukongezelela, kuba ii-smartphones zixutywe ngabenzi-njenga-GPS kunye ne-accelerometers-kuya kuba lula ukuqala imiqathango esekelwe kumsebenzi. Umzekelo, i-smartphone ingahle ihlelwe ukuba iqalise umbuzo wophando xa ummangalelwa engena kwindawo ethile.
Isithembiso se-EMA sibonakaliswe kakuhle ngophando lokusasazwa nguNaomi Sugie. Ukususela kuma-1970, iUnited States inyuke ngokuphawulekayo inani labantu ukuba liboshwe. Ukususela ngo-2005, malunga nama-500 kuwo onke ama-100,000 aseMelika abanjengentolongweni, izinga lokubanjwa ephakamileyo kunezinye iindawo emhlabeni (Wakefield and Uggen 2010) . Ukunyuka kwenani labantu abangena entolongweni kuye kwavelisa ukunyuka kwenani eliphuma entolongweni; malunga nabantu abayi-700,000 bashiya ijele rhoqo ngonyaka (Wakefield and Uggen 2010) . Aba bantu babhekana nemingeni enzima xa bephuma entolongweni, kwaye ngelishwa ininzi iphela emva kwayo. Ukuze kuqondwe nokunciphisa ukuhlaziywa kwezinto, izazinzulu zentlalo kunye nabenzi bomgaqo-nkqubo kufuneka baqonde amava abantu njengoko bangena kwakhona kuluntu. Nangona kunjalo, ezi nkcukacha zinzima ukuqokelela ngeendlela eziqhelekileyo zophando kuba abaphuli-mthetho bahlala bebunzima ukufundisisa kwaye ubomi babo bunzima kakhulu. Izindlela zokulinganisa ezenza uphando rhoqo emva kweenyanga ezimbalwa zilahlekelwa imali eninzi yobomi babo (Sugie 2016) .
Ukuze kufundwe inkqubo yokungena kwakhona ngokuchaneka okukhulu, uSugie wathatha isampula esingaqhelekanga yabantu abangu-131 ukusuka kuluhlu olupheleleyo lwabantu abaphuma entolongweni eNewark, eNew Jersey. Wanikela ngamnye umntu othatha inxaxheba nge-smartphone, eyaba yintsika yokuqokelela idatha ecebileyo, zombini yokurekhoda ukuziphatha kunye nokubuza imibuzo. USugie wasebenzisa iifowuni ukulawula iintlobo ezimbini zophando. Okokuqala, wathumela "ithuba lokuhlola isampula" kwixesha elikhethiweyo elikhethiweyo phakathi kwe-9 ekuseni no-6 ntambama kubuza abathathi-nxaxheba malunga nemisebenzi kunye neemvakalelo zabo zangoku. Okwesibini, ngo-7 ntambama, wathumela "uphenyo lwemihla ngemihla" ebuza malunga nayo yonke imisebenzi yaloo mini. Ukongeza, ngaphezu kwemibuzo yolu vavanyo, iifowuni zirekhoda indawo yazo ngokukhawuleza kwaye zigcinwe iirekhodi ezifakwe kwi-call kunye nedatha-meta-data. Ukusebenzisa le ndlela-edibanisa ukubuza nokuyijonga-uSugie wakwazi ukudala isilinganiselo esicacisiweyo, esiphambili semilinganiselo malunga nobomi bala bantu njengoko bengena emphakathini.
Abaphengululi bakholelwa ukuba ukufumana umsebenzi ozinzileyo, ophakamileyo uphelela abantu ukuguquka ngempumelelo kwimpumelelo. Nangona kunjalo, u-Sugie wafumanisa ukuba, ngokuqhelekileyo, amava omsebenzi abathathi-nxaxheba ayengacwangciswanga, okwethutyana kunye neentlanzi. Le nkcazo yomzekelo wesilinganiso, nangona kunjalo, imaski ibaluleke kakhulu kwi-heterogeneity. Ngokukodwa, uSugie ufumene iipatheni ezine ezahlukileyo ngaphakathi kwidama lokuthatha inxaxheba: "ukuphuma kwangaphambili" (abo baqala ukukhangela umsebenzi kodwa baphume kwiimarike zabasebenzi), "ukukhangela okuqhubekayo" (abo bathatha ixesha elide befuna umsebenzi) , "Umsebenzi oqhubekayo" (abo bachitha ixesha elide lokusebenza), kunye "nokuphendula okuphantsi" (abo bangaphenduliyo rhoqo kwiimvavanyo). Iqela "lokuphuma kwangoko" -labo baqala ukukhangela umsebenzi kodwa bangawufumani kwaye bayeke ukukhangela-kubaluleke ngakumbi kuba leli qela mhlawumbi linokungenakwenzeka ukuba lingene kwakhona ngokuphumelelayo.
Omnye unokucinga ukuba ukukhangela umsebenzi emva kokuvalelwa entolongweni yinkqubo enzima, leyo ingakhokelela ekudakaleni kwaye ihoxise kwiimarike zabasebenzi. Ngako oko, uSugie wasebenzisa iimvavanyo zakhe ukuqokelela idatha malunga neemeko zesimo sabathathi-nxaxheba-imeko yangaphakathi engaqiqiswanga lula kwiinkcukacha zokuziphatha. Okumangalisa kukuba, wafumanisa ukuba iqela "lokuphuma kwangoko" alizange libike amanqanaba aphezulu oxinzelelo okanye ukungonwabi. Kunoko, kwakungeyona nto: abo baqhubeka befuna umsebenzi bavakalisa iimvakalelo zengqondo. Konke oku kulungelelaniswa kakuhle, iinkcukacha ezide malunga nokuziphatha kunye nesimo sengqondo sabangaphambukiyo kubalulekile ukuqonda imingcipheko abajongene nayo kunye nokunciphisa ukutshintsha kwabo emphakathini. Ukongezelela, zonke iinkcukacha ezicwangcisiweyo ezilungileyo zazingekho phantsi kwiseshoni epheleleyo.
Ukuqokelela idatha ye-Sugie kunye nabantu abasengozini, ngokukodwa ukuqokelelwa kwedatha, kunokuphakamisa ezinye iinkxalabo zokuziphatha. Kodwa uSugie wayelindele ukuxhalabisa kwaye wayebhekiselele kwindlela yakhe yokwakha (Sugie 2014, 2016) . Iinkqubo zakhe zahlaziywa ngumntu wesithathu-iBhodi yokuHlola iNkxaso-yunivesithi-kwaye uyayithobela yonke imithetho ekhoyo. Ngokuqhubekayo, ngokuhambelana nemigaqo-siseko esekelwe kwimigaqo-siseko endiyisebenzisayo endiyifumene kwisahluko 6, indlela ye-Sugie yaya ngaphaya kwezinto ezifunwa yimimiselo ekhoyo. Ngokomzekelo, wafumana imvume enolwazi olusisiseko kulowo nalowo nxaxheba, wenza ukuba abathathi-nxaxheba bayeke ukukhawuleza ukulandelwa kweendawo, kwaye waya kwixesha elide ukukhusela idatha awaqokelelayo. Ukongeza kokusebenzisa ukubethela okufanelekileyo kunye nokugcinwa kwedatha, wafumana iSatifikethi seNgcaciso kwi-government federal, oko kwakuthetha ukuba akayi kunyanzelwa ukuba aguqulele idatha yakhe kumapolisa (Beskow, Dame, and Costello 2008) . Ndicinga ukuba ngenxa yeendlela zakhe zokucamngca, iprojekthi ye-Sugie inikeza umzekelo obalulekileyo kwabanye abaphandi. Ngokukodwa, akazange akhubeke ngokugqithiseleyo kwi-morass, kwaye akazange agweme uphando olubalulekileyo ngenxa yokuba yayinzima. Kunoko, wacinga ngenyameko, wafuna iingcebiso ezifanelekileyo, wawahlonela abathathi-nxaxheba, wathatha amanyathelo okuphucula iphrofayili yenzuzo yokufunda kwakhe.
Ndicinga ukuba kukho izifundo ezintathu ezivela emsebenzini kaSugie. Okokuqala, iindlela ezintsha zokubuza zihambelana ngokupheleleyo neendlela zendalo zesampuli; khumbula ukuba uSugie uthathe isampula enokwenzeka ngokuqhelekileyo ukusuka kwisiqingatha esicacisiwe sabantu. Okwesibini, ubude obuphezulu, imilinganiselo yangexesha elide linokubaluleka ngokukhethekileyo ekufundeni amava enhlalakahle angenasiphelo. Okwesithathu, xa ukuqokelela idatha yolwazi kudibaniswa nemithombo emininzi yolwazi-into endiyicinga ukuba iya kuba yinto eqhelekileyo, njengoko ndiza kutsho kamva kule sahluko-iingxaki ezongezelelweyo zokuziphatha zingakhula. Ndiya kuthatha i-ethics yophando ngeenkcukacha ezongezelelweyo kwisahluko 6, kodwa umsebenzi we-Sugie ubonisa ukuba le micimbi ilawulwa ngabaphandi abanononophelo kunye nabacingayo.
