By Susan Wright
The Nineteen Eighties and Nineteen Nineties were a time of switch for firms, with a preoccupation for altering `organizational culture', an idea attributed to anthropology. those alterations were followed via questions about assorted sorts of organizing. In either private and non-private zone enterprises and within the first and 3rd worlds, there's now a priority to appreciate how organizational switch may be accomplished, how indigenous practices should be integrated to greatest influence, and the way possibilities will be better for deprived teams, quite ladies. The Anthropology of firms questions `organizational tradition' as a device of administration and provides and analyses the newest anthropological paintings at the administration of corporations and their improvement, demonstrating using contemporary thought and reading the sensible difficulties which anthropology might help to unravel.
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Additional resources for The Anthropology of Organizations
Gluckman, M. (1940) Analysis of a Social Situation in Zululand, Manchester Manchester University Press, Gough, K. (1968) ‘New proposals for anthropologists’, Current Anthropology 9 (5): 403– 7. S. J. (1981) ‘Anthropology and industry: reappraisal and new directions’, Annual Review of Anthropology 10: 317–60. 30 ANTHROPOLOGY OF ORGANIZATIONS Huizer, G. Mannheim (eds) The Politics of Anthropology: From Colonialism and Sexism to a View from Below, The Hague: Mouton. Linstead, S. and Grafton-Small, R.
Strength’ is equated with ‘coherence’, the new word for consensus. Curtis (this volume) contests this equation of strength with coherence. Provocatively, he uses Peters and Waterman’s chapter headings to describe the organization of a major irrigation system in Nepal. This organization has all their characteristics of success, despite the ‘incoherence’ of its egalitarian principles in a highly stratified society. Interpretive anthropologists would argue that ‘coherence’ within an organization is impossible.
Indigenous peoples are put in ‘native reservations’ which are devoted to the exclusive use of particular groups, and also (in more complex terms) in ‘tribal homelands’ governed by separate development strategies that acknowledge the ‘rights’ of different groups to pursue different ends, according to their ‘traditions’. Here we enter dangerous ground. Are we not in danger of advocating apartheid and denying the essential unity of humankind? Who can we really identify as ‘indigenous peoples’? Are we dealing only with those people who occupy marginal areas—a very small proportion of the human population?
The Anthropology of Organizations by Susan Wright