3.5.1 kwezivivinyo Ecological besikhashana
Abacwaningi bangaqeda ukuhlola okukhulu bese befafaza empilweni yabantu.
Ukuhlolwa kwesikhashana kwezemvelo (EMA) kuhilela ukuthatha ucwaningo lwendabuko, ukuwaqothula, nokuwafafaza empilweni yabahlanganyeli. Ngakho-ke, imibuzo yokucwaninga ingabuzwa ngesikhathi esifanele nendawo, kunokuba kuphele amasonto amaningi okuxoxwa ngemuva kokuthi izenzakalo zenzeke.
I-EMA ibonakala ngezici ezine: (1) iqoqo lemininingwane ezindaweni zangempela zomhlaba; (2) ukuhlolwa okugxila ekushiwo abantu noma kwamanje ukuziphatha noma ukuziphatha okukhona; (3) ukuhlolwa okungahle kusekelwe emlandweni, isikhathi esisekelwe, noma ngokungahleliwe (kuye ngokuthi umbuzo wocwaningo); futhi (4) ukuphothula ukuhlolwa okuningi ngokuhamba kwesikhathi (Stone and Shiffman 1994) . I-EMA iyindlela yokubuza ukuthi ihlinzekwa kakhulu yi-Smartphones lapho abantu bahlangana khona njalo kulo lonke usuku. Ngaphezu kwalokho, ngoba ama-smartphones agcwele izinzwa-njenge-GPS ne-accelerometers-kungcono kakhulu ukuqala izilinganiso ngokusekelwe emsebenzini. Isibonelo, i-smartphone ingahle ihlelwe ukuqala umbuzo wokuhlola uma ummangalelwa engena endaweni ethile.
Isithembiso se-EMA siboniswe kahle ngokucwaninga kokusakaza kukaNaomi Sugie. Kusukela ngawo-1970, i-United States iye yandisa kakhulu inani labantu ukuthi liboshwe. Kusukela ngo-2005, cishe abangaba ngu-500 kubo bonke abantu baseMelika abangu-100 000 basejele, izinga lokuboshwa eliphakeme kunanoma yikuphi okunye emhlabeni (Wakefield and Uggen 2010) . Ukunyuka kwenani labantu abafake ejele kuye kwaveza ukukhuphuka kwenani eliphuma etilongweni; abantu abangaba ngu-700 000 bashiya ejele ngonyaka ngamunye (Wakefield and Uggen 2010) . Laba bantu babhekene nezinselele ezinkulu lapho bephuma ejele, futhi ngeshwa abaningi baphela emuva lapho. Ukuze uzwisise futhi unciphise ukuphindaphindiwe, ososayensi bezenhlalo kanye nabenzi bomgomo kumele baqonde ukuhlangenwe nakho kwabantu njengoba bengena emphakathini. Kodwa-ke, le datha kunzima ukuyiqoqa ngezindlela ezijwayelekile zokuhlola ngoba abavele bephula umthetho beba nzima ukutadisha futhi izimpilo zabo zizinzile kakhulu. Izindlela zokulinganisa ezithumela ukuhlola njalo ezinyangeni ezimbalwa zilahlekelwa inani elikhulu lezimpande ezithinta impilo yabo (Sugie 2016) .
Ukuze ufunde inqubo yokufaka kabusha ngokucacile okukhulu, uSugie wathatha isampula esilinganiselwe abantu abangu-131 ohlwini oluphelele lwabantu abaphuma ejele eNewark, eNew Jersey. Wanikeza umhlanganyeli ngamunye nge-smartphone, eyaba yindawo yokuqoqa idatha ecebile, kokubili ukuqopha ukuziphatha nokubuza imibuzo. U-Sugie wasebenzisa amafoni ukuphatha izinhlobo ezimbili zokuhlola. Okokuqala, wathumela "isipiliyoni samphenyo lokuhlola" ngesikhathi esikhethiwe ngaso phakathi kuka 9 ekuseni no-6 ntambama becela abahlanganyeli mayelana nemisebenzi yabo nemisindo yabo yamanje. Okwesibili, ngo-7 ntambama, wathumela "inhlolovo yansuku zonke" ebuza mayelana nemisebenzi yalolo suku. Ngaphezu kwalokho, ngaphezu kwale mibuzo yokuhlola, amafoni alotshwe indawo yawo ngezikhathi ezijwayelekile futhi agcinwe amarekhodi obhala ngekholi kanye ne-meta-data. Ukusebenzisa le ndlela-ehlanganisa ukubuza nokugada-uSugie wakwazi ukwakha isilinganiso esinqunyiwe, esiphezulu sezinga lokulinganisa mayelana nokuphila kwalaba bantu njengoba bebuye bangena emphakathini.
Abacwaningi bakholelwa ukuthi ukuthola umsebenzi ozinzile, ophakeme kakhulu kusiza abantu ukuguquka ngempumelelo emphakathini. Kodwa-ke, uSugie wathola ukuthi, ngokwesilinganiso, okuhlangenwe nakho kwakhe kwabahlanganyeli kwakungavumelekile, okwesikhashana, futhi okuncane. Le ncazelo yephethini ejwayelekile, noma kunjalo, ibamba i-heterogeneity ebalulekile. Ngokukhethekile, u-Sugie wathola amaphethini amane ahlukene ngaphakathi echibini lakhe labahlanganyeli: "ukuphuma kwangaphambili" (labo abaqala ukufuna umsebenzi kodwa baphume emakethe yomsebenzi), "ukucinga okuqhubekayo" (labo abachitha isikhathi esiningi befuna umsebenzi) , "Umsebenzi ophindaphindiwe" (labo abasebenzisa isikhathi esiningi sokusebenza), futhi "impendulo ephansi" (labo abangaphenduli njalo emiphenyweni). Iqembu "lokuphuma ekuseni" -labo abaqala ukufuna umsebenzi kodwa abatholi futhi bayeke ukuseshwa-kubaluleke kakhulu ngoba leli qembu cishe lingenalo ithuba lokungena kabusha ngempumelelo.
Omunye angase acabange ukuthi ukufuna umsebenzi ngemuva kokuboshwa kuyinkinga enzima, engabangela ukucindezeleka bese ehoxiswa emakethe yomsebenzi. Ngakho-ke, u-Sugie wasebenzisa ukuhlola kwakhe ukuqoqa idatha mayelana nesimo sengqondo sabathintekayo-isimo sangaphakathi esingalinganiselwa kalula kusuka kulwazi lokuziphatha. Ngokumangazayo, wathola ukuthi iqembu "lokuphuma ekuseni" alizange libike amazinga aphezulu okucindezeleka noma ukungabi nandaba. Kunalokho, kwakunjalo: labo abaqhubeka befuna umsebenzi babika imizwa eminingi yokucindezeleka ngokomzwelo. Yonke le ncazelo ehle kakhulu, elandelwa isikhathi eside mayelana nokuziphatha kanye nesimo sengqondo sabangaphambene nabo kubalulekile ukuqonda izithiyo ababhekana nazo nokunciphisa ukuguqulwa kwabo emphakathini. Ngaphezu kwalokho, yonke le mininingwane ecacisiwe kahle yayingaphuthelwa ocwaningweni olujwayelekile.
Ukuqoqwa kwedatha ye-Sugie nabantu abaningi abasengozini, ikakhulukazi ukuqoqwa kwedatha, kungase kuphakamise ukukhathazeka kokuziphatha. Kodwa u-Sugie walindele lokhu okukhathazayo futhi wabhekisela kulolu hlelo lwakhe (Sugie 2014, 2016) . Izinqubo zakhe zabuyekezwa ngumuntu wesithathu-iBhodi yokuBukeza iziNhlangano zeYunivesithi-futhi wahambisana nayo yonke imithetho ekhona. Ngaphezu kwalokho, ngokuvumelana nenqubo esekelwe emigomeni engiyiphakamisa isahluko 6, indlela ka-Sugie yahamba kakhulu kunalokho okudingekayo ngemithetho ekhona. Isibonelo, wathola imvume enolwazi evela kumhlanganyeli ngamunye, wanika abahlanganyeli ithuba lokuvala okwesikhashana ukulandelela kwezwe, futhi wahamba ubude obukhulu ukuvikela idatha ayeyiqoqa. Ngaphezu kokusebenzisa ukubethelwa okufanelekile nokugcinwa kwedatha, wathola iSitifiketi Sokuzimela Kuhulumeni Wezinhlaka, okwakusho ukuthi angeke aphoqelelwe ukuba aphendule idatha yakhe emaphoyiseni (Beskow, Dame, and Costello 2008) . Ngicabanga ukuthi ngenxa yendlela yakhe yokucabangela, iphrojekthi ye-Sugie inikeza abanye abacwaningi isibonelo esihle. Ngokuyinhloko, akazange akhubeke ngephutha ekuziphatheni komthetho, futhi akazange agweme ucwaningo olubalulekile ngoba lwaluyinkimbinkimbi yokuziphatha. Kunalokho, wacabanga ngokucophelela, wafuna iseluleko esifanele, wahlonipha abahlanganyeli bakhe, futhi wathatha izinyathelo zokuthuthukisa iphrofayili yokuhlomula yocwaningo lwakhe.
Ngicabanga ukuthi kukhona izifundo ezintathu ezivela emsebenzini kaSugie. Okokuqala, izindlela ezintsha zokubuza zihambisana ngokuphelele nezindlela zendabuko zesampuli; khumbula ukuthi uSugie uthathe isampula esingajwayelekile esivela emphakathini ocacisiwe ohlakeni. Okwesibili, imvamisa ephezulu, izilinganiso zesikhathi eside zingabaluleka ngokukhethekile ekutadisheni okuhlangenwe nakho kwezenhlalakahle okungajwayelekile futhi okunamandla. Okwesithathu, lapho ukuqoqwa kwedatha yokucwaninga kuhlanganiswa nemithombo emikhulu yedatha-into engicabanga ukuthi iyoba yinto evamile, njengoba ngizophikisana kamuva kulesi sahluko-izinkinga ezengeziwe zokuziphatha zingase ziphakame. Ngizophatha izimiso zokucwaninga ngokucwaninga ngokuningiliziwe esahlukweni 6, kodwa umsebenzi we-Sugie ubonisa ukuthi lezi zinkinga zibhekene nabacwaningi abanokwengqondo nabacabangayo.
