very unique experience.' (Zimbabwean marketing manager)The last two quotes imply the possible existence of religious or quasi-religious implications in managers' quest to achieve a transformation and 'enlightenment'. Ackers and Preston (1997) apply the Christian notion of 'conversion' to the transformative powers of MTD. Lees (1992) suggests that the rituals of MTD have more to do with 'enriching the inner psyche' than functional performance. It is not claimed that the IP head office and IPI were considered 'sacred' per Se. These insights suggest the need for a fine-grained religious or quasi-religious analysis of organizational phenomena, especially given the religious roots of the profane-sacred dichotomy. Van Gennep (1908/60) contends that the incompatibility between the profane and the sacred is so great, that one cannot pass from one to the other without going through an intermediate stage. This is clearly borne out at IP: one cannot advance from grade C to B, or B to A without MTD. It was generally agreed that the most significant liminal experiences were o ffered at the Centre and IPI - most significant since they had the most profound effect on the initiates' careers. Going through courses/assignments linked to career advancement takes managers through a series of transitions defined by Management Grades. The normal promotion ladders are contained within the three broad bands e.g. from assistant brand manager to brand manager within grade C. It is important that a manager undergoes the training and acquires the certification to rise to the next level. Anthropologists argue that, during the transition, the neophytes have to temporarily suspend their 'normal' life and engage in processes of bonding to absorb the knowledge pertinent to the next social role. In much the same way, youths undergoing initiation rites may be taken away to a sacred forest where they have no contact at all with the profane world they have left behind. The...
