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38-460: The word "Mmanwu" in Igbo means "spirits of the dead". It is the combination of two Igbo words "mmuo" or "maa" which means spirit and "onwu" which means death. This refers to the purpose behind Mmanwu which is to create physical representations of spirits and ancestors through the adornment of the masks. The visible masquerades are meant for the public. They often are more entertaining. Masks used offer

76-480: A certain issue. They work to execute pre-determined and long-standing social norms, often using symbolic messaging. One example of this comes from an interview Bess Reed held with an Igbo woman. The woman discusses how after she complained to prominent members of her community about stolen mangos from her tree, the Mmanwu marked her mango tree overnight with fresh palm leaves and no thievery occurred thereafter. The Mmanwu

114-403: A devastating effect on employees. This can undermine morale, establish bad attitudes, and often result in deviant or, even violent behavior. For example, a student who flunks an exam can start a rumor that a professor is making sexually harassing advances toward one of the students in class. This can create all sorts of ill feelings toward the professor and even result in vengeful acts like "egging"

152-613: A higher level was documented for the first time in the Hawthorne studies (1924–1932) and called informal organization . At first this discovery was dismissed as the product of avoidable errors, until it finally had to be recognized that these unwritten laws of work of everyday life often had more influence on the fate of the enterprise than those conceived on organizational charts of the executive level. Numerous empirical studies in sociological organization research followed, ever more clearly providing evidence for this, particularly during

190-516: A large organization (or classroom), a worker (or student) may feel like an anonymous number rather than a unique individual. Members of informal groups, however, share jokes and gripes, eat together, play and work together, and are friends-which contributes to personal esteem, satisfaction, and a feeling of worth. The informal group develops a communication channel or system (i.e., grapevine) to keep its members informed about what management actions will affect them in various ways. Many astute managers use

228-446: A means for relieving these emotional and psychological pressures by allowing a person to discuss them among friends openly and candidly. In faculty lounge conversations, frustrations with the dean, department head, or students are "blown off" among empathetic colleagues. Perhaps a subtle benefit of informal groups is that they encourage managers to prepare, plan, organize, and control in a more professional fashion. Managers who comprehend

266-402: A visually appeal for their shapes and forms. In these visual masquerades, performances of harassment, music, dance, and parodies are acted out (Oyeneke 25). These dramatic performances often depict stories of daily life with a moralistic bent that highlights the social norms that the Mmanwu so closely enforce. The local instruments used in these depictions are integral to the spiritual intention of

304-409: Is a salient example of an informal organization . The second group of invisible masquerades is agu mmuno (leopard spirit). In these masquerades, horrible screaming sounds are produced to create fear. This third category is "strictly used for dance entertainment" (Oyeneke 22). The Mmanwu practice is limited to male participants and there are strict rules governing how each gender interacts with

342-539: Is necessary to recognize informal organization in order to create workable structures. However, informal organization can fail, or, if already set in order, can work against mismanagement. Formal organizations are typically understood to be systems of coordinated and controlled activities that arise when work is embedded in complex networks of technical relations and boundary-spanning exchanges. But in modern societies, formal organizational structures arise in highly institutional contexts. Organizations are driven to incorporate

380-497: Is not acceptable and therefore to return to sandals, jeans, and T-shirts. External control is directed to such groups as management, union leadership, and other informal groups. Informal organizations also possess the following potential disadvantages and problems that require astute and careful management attention. Perpetuation of values and lifestyle causes informal groups to become overly protective of their "culture" and therefore resist change. For example, if restriction of output

418-467: Is the aggregate of norms, personal and professional connections through which work gets done and relationships are built among people who share a common organizational affiliation or cluster of affiliations. It consists of a dynamic set of personal relationships, social networks , communities of common interest, and emotional sources of motivation. The informal organization evolves, and the complex social dynamics of its members also. Tended effectively,

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456-648: Is the main tool for them. The masquerader uses his voice to scream so it may be heard throughout the village. The masks used are usually fierce looking and their interpretation is only fully understood by the society members. These invisible masquerades call upon a silent village to strike fear in the hearts of those not initiated into their society. The invisible masquerades can be broken down into three groups, achikwu ocha/ojii , agu mmuno , and ogbagu . The achikwu ocha (white) masquerade acts as village surveillance. The "entertainment" activities include "singing, joking, and dancing" (Oyeneke 22). Achikwu ojii (black)

494-412: Is the other side of the achikwu ocha masquerade. This is performed not only to protect the village, but also when there is going to be a punishment or execution of a criminal Mmanwu is a way for Igbo people to regulate and discipline members of their society. Mmanwu will work alongside the Igbo community's political assembly, often stepping into action when the political assembly has reached a stalemate in

532-613: Is usually set out in writing, with a language of rules that ostensibly leave little discretion for interpretation . Sociologist Max Weber devised a model of formal organization known as the bureaucratic model that is based on the rationalization of activities through standards and procedures. It is one of the most applied formal organization models. In some societies and in some organizations, such rules may be strictly followed; in others, they may be little more than an empty formalism. Formal rules are often adapted to subjective interests—social structures within an enterprise and

570-420: The formal organization . Key characteristics of the informal organization: Key characteristics of the formal organization: Historically, some have regarded the informal organization as the byproduct of insufficient formal organization—arguing, for example, that "it can hardly be questioned that the ideal situation in the business organization would be one where no informal organization existed." However,

608-405: The human relations movement . It is important to analyze informal structures within an enterprise to make use of positive innovations, but also to be able to do away with bad habits that have developed over time. There are many different reasons for informal organization : Managerial organization theory often still regards informal organization as rather disturbing, but sometimes helpful. In

646-521: The contemporary approach—one suggested as early as 1925 by Mary Parker Follett , the pioneer of community centers and author of influential works on management philosophy—is to integrate the informal organization and the formal organization, recognizing the strengths and limitations of each. Integration, as Follett defined it, means breaking down apparent sources of conflict into their basic elements and then building new solutions that neither allow domination nor require compromise. In other words, integrating

684-520: The deviant for days or weeks. These types of actions can force a good worker to leave the organization. Although informal organizations create unique challenges and potential problems for management, they also provide a number of benefits for the formal organization. Formal plans. Policies, procedures, and standards cannot solve every problem in a dynamic organization; therefore, informal systems must blend with formal ones to get work done. As early as 1951, Robert Dubin recognized that "informal relations in

722-459: The environmental crisis we were manufacturing, or how to initiate adequate solutions. It argued that what was required, was the widespread introduction of informal networks or Information Routing Groups which were essentially a description of social networking services prior to the internet. Formal organization A formal organization is an organization with a fixed set of rules of intra- organization procedures and structures. As such, it

760-425: The formal organizational structure. They perpetuate the cultural and social values that the group holds dear. Certain values are usually already held in common among informal group members. Day-to-day interaction reinforces these values that perpetuate a particular lifestyle and preserve group unity and integrity. For example, a college management class of 50 students may contain several informal groups that constitute

798-408: The grape- vine to "informally" convey certain information about company actions and rumors. They provide social control by influencing and regulating behavior inside and outside the group. Internal control persuades members of the group to conform to its lifestyle. For example, if a student starts to wear a coat and tie to class, informal group members may razz and convince the student that such attire

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836-493: The informal organization complements the more explicit structures, plans, and processes of the formal organization : it can accelerate and enhance responses to unanticipated events, foster innovation, enable people to solve problems that require collaboration across boundaries, and create footpaths showing where the formal organization may someday need to pave a way. The nature of the informal organization becomes more distinct when its key characteristics are juxtaposed with those of

874-480: The informal organization with the formal organization replaces competition with coherence. At a societal level, the importance of the relationship between formal and informal structures can be seen in the relationship between civil society and state authority. The power of integrating the formal organization and the informal organization can also be seen in many successful businesses. Keith Davis suggests that informal groups serve at least four major functions within

912-402: The informal organization within the formal structure of the class. These groups may develop out of fraternity or sorority relationships, dorm residency, project work teams, or seating arrangements. Dress codes, hairstyles, and political party involvement are reinforced among the group members. They provide social status and satisfaction that may not be obtained from the formal organization. In

950-541: The law" to effectuate an organized, sensibly run enterprise. Managers are less inclined to check up on workers when they know the informal organization is cooperating with them. This encourages delegation, decentralization, and greater worker support of the manager, which suggests a probable improvement in performance and overall productivity. When a professor perceives that students are conscientiously working on their term papers and group projects, there are likely to be fewer "pop tests" or important progress reports. This eases

988-472: The masks or even understanding the spiritual meaning behind the mask. Women are able to observe the ceremony and many do so, but they are careful to keep their distance. Both genders work to maintain the secrecy surrounding the ceremony, as it is forbidden to share the process outside of the mask making societies. Informal organization The informal organization is the interlocking social structure that governs how people work together in practice. It

1026-446: The masquerade. Men are solely responsible for the creation, care, and use of the masks. The induction of members into mask-making societies serves as a male rite of passage in some Igbo societies. Since men are masqueraders, they are buried within their homes so their spirits may be close to their families and return to the earthly world from time to time to offer spiritual advice (Chiene 10). Conversely, women are prohibited from touching

1064-651: The number of coffee breaks and the length of the lunch period may be desirable for group members but costly and unprofitable for the firm. Employees' desire to fulfill the requirements and services of both the informal group and management results in role conflict. Role conflict can be reduced by carefully attempting to integrate interests, goals, methods, and evaluation systems of both the informal and formal organizations, resulting in greater productivity and satisfaction on everyone's behalf. The grapevine dispenses truth and rumor with equal vengeance. Ill-informed employees communicate unverified and untrue information that can create

1102-404: The opinion of systems theory and cybernetics , however, formal organization fades into the background and only serves, if necessary, to supplement or to correct. Changes in structure always redevelop because of the conduct and differences among coworkers, and the ability of self-organization is recognized as a natural characteristic of a social system. This article originated as a translation of

1140-409: The organization serve to preserve the organization from the self-destruction that would result from literal obedience to the formal policies, rules, regulations, and procedures". No college or university could function merely by everyone following the "letter of the law" with respect to written policies and procedures. Faculty, staff, and student informal groups must cooperate in fulfilling the "spirit of

1178-539: The other hand. To maintain ceremonial conformity, organizations that reflect institutional rules tend to buffer their formal structures from the uncertainties of the technical activities by developing a loose coupling between their formal structures and actual work activities. - (John Meyer and Brian Rowan, 1976) In some countries, formal organizations are registered in public registers to make their identification easier even if an organization renames. Examples of organization identifiers: The deviation from rule-making on

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1216-409: The personal goals, desires, sympathies and behaviors of the individual workers—so that the practical everyday life of an organization becomes informal . Practical experience shows no organization is ever completely rule-bound: instead, all real organizations represent some mix of formal and informal. Consequently, when attempting to legislate for an organization and to create a formal structure, it

1254-455: The power of the informal organization recognize that it is a "check and balance" on their use of authority. Changes and projects are introduced with more careful thought and consideration, knowing that the informal organization can easily kill a poorly planned project. The IRG Solution: hierarchical incompetence and how to overcome it (1984) argued that central media and government-type hierarchical organizations could not adequately understand

1292-505: The practices and procedures defined by prevailing rationalized concepts of organizational work and institutionalized in society. Organizations that do so increase their legitimacy and their survival prospects, independent of the immediate efficacy of the acquired practices and procedures. There can develop a tension between on the one hand, the institutionalized products, services, techniques, policies, and programs that function as myths (and may be ceremonially adopted), and efficiency criteria on

1330-416: The professors load and that of the students and promotes a better relation- ship between both parties. For instance, if a manager is weak in financial planning and analysis, a subordinate may informally assist in preparing reports through either suggestions or direct involvement. Employees experience frustration, tension, and emotional problems with management and other employees. The informal group provides

1368-479: The residence or knocking over the mail box. Social control promotes and encourages conformity among informal group members, thereby making them reluctant to act too aggressively or perform at too high a level. This can harm the formal organization by stifling initiative, creativity, and diversity of performance. In some British factories, if a group member gets "out of line", tools may be hidden, air may be let out of tires, and other group members may refuse to talk to

1406-523: The stories and the actual masks themselves include a great deal of artistic drama. It has been argued that this has been the most resilient type of Mmanwu since the others have sometimes lost prominence with changing social institutions and structures. Ceremonial Mmanwu has even been incorporated into other religious celebrations such as the inclusion of Mmanwu in Igbo Christmas and Easter parades. The invisible masquerades take place at night. Sound

1444-412: Was the norm in an autocratic management group, it must continue to be so, even though management changes have brought about a more participative administration. This Culture makes employees more rigid. The quest for informal group satisfaction may lead members away from formal organizational objectives. What is good for and desired by informal group members is not always good for the organization. Doubling

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