Social Graces Research Articles

Divorcing the dead, sharing with Others: negotiating alterity at the edges of a Malaysian rainforest

AbstractThis article explores how people formulate alterity as a responsive endeavour as they seek to live well in a context of profound marginality at the edges of a Malaysian rainforest. It argues that Batek people often narrate, encounter, and enact alterity – drawing distinctions between themselves and Others – through and in relation to acts of sharing. By exploring a diverse set of instances in which decisions about how and whether to share produces moments of tension, this article investigates the conditions of alterity that underlie sharing's very possibility. This involves asking not only how alterity is produced among Batek people, but also how it is extended outwards, both to those Batek term gɔp (outsiders), and to the dead people who continue to intrude in their lives. Through tracing these everyday moments where alterities are worked out between Batek and gɔp, and the living and the dead, it becomes apparent that as people encounter often‐unpredictable Others, an attitude of what Renato Rosaldo calls ‘social grace’ comes to the fore. Retheorizing alterity in the light of ‘social grace’ demonstrates it to be a responsive, indeterminate process of managing detachment and connection through the immediacy of the diverse encounters and ruptures of everyday life.

Distinctions and Theoretical Approaches Regarding Erotic, Sexual, and Bodily Capital in Social Mobility

The article explores the concepts of erotic, sexual, and bodily capital, examining their role in social mobility and how they are shaped by historical, sociological contexts, and media representations. The concept of erotic capital (Catherine Hakim) combines attributes such as beauty, sexual attractiveness, social grace, and sexuality, functioning similarly to other forms of capital theorized by Bourdieu. In contrast, sexual capital focuses more closely on sexual desirability, while bodily capital includes general physical attributes such as vitality and physical fitness. These forms of capital are socially constructed and vary depending on historical and cultural contexts. The article analyzes the historical evolution of erotic and bodily capital, from the values of ancient societies that linked beauty to moral virtue to the norms of the Renaissance and industrialization that transformed perceptions of the body and attractiveness. In the modern era, media and the digital revolution have amplified these dynamics, promoting and commercializing visual standards of beauty. The article also explores how erotic capital influences social mobility and labor market outcomes, especially for women. The specialized literature indicates that physical attractiveness can create economic opportunities but also challenges such as jealousy or intrasexual competition. However, the idea that sexual desirability automatically leads to power and social status is criticized for oversimplifying socio-economic complexities. Finally, the article emphasizes the role of social networks and media platforms on body image and sexual attractiveness, both through promoting body positivity and perpetuating conventional beauty ideals. The article highlights that perceptions of erotic, sexual, and bodily capital are profoundly influenced by cultural, historical, and mediated factors, making these concepts dynamic and complex. In this context, the evaluation of sexual and bodily capital in contemporary society is closely linked to the intersectionality of personal identities (Kimberlé Crenshaw). This theory shows how different aspects of a person’s identity, such as race, gender, social class, and sexual orientation, intersect to influence individual experiences, including privileges and oppressions. Intersectionality reveals how certain identities are favored while others are marginalized. Eurocentric beauty standards and discrimination against the LGBTQ+ community are examples of how certain groups are disadvantaged. Additionally, societal structures and media representations perpetuate these inequalities, although some recent movements aim to promote more inclusive representations. In the following sections, according to the analyzed specialized literature, the main distinctions between the three forms of capital, which may seem synonymous but in essence, have differences, will be presented.

Baptist Boys and Girls

Abstract This paper will analyze the publications for children of Woman’s Missionary Union (WMU), auxiliary to the Southern Baptist Convention, from 1953 to 1957. These include Tell, a monthly magazine for girls, and Ambassador Life, a monthly magazine for boys. The paper will argue that these magazines urged girls to develop social graces while challenging boys to physical activity. In addition, both Ambassador Life and Tell generally encouraged their readers to adopt what editors saw as gender-specific roles, positing distinctive tasks for boys (and men) and for girls (and women). Overall, these emphases reflected conservative Southern Baptist understandings of gender and helped shape the views of a generation (or more) of Southern Baptists.

Decolonising Management. Reflections of a Human Resource Practitioner from the Global South

This article takes a slight detour from this edition's theme – decolonising systemic practice – by suggesting that systemic practices can be used to decolonise dominant discourses, such as Western-centric management and its associated form of knowledge production. My views are voiced from an insider–outsider, intersectional positionality – a person from the Global South now working as a Human Resource Practitioner in the United Kingdom. The article posits management and human resource management as Western in their cultural roots and neoliberal in their economic worldview and proposes that underlying assumptions embedded in these discourses have resulted in epistemic othering and subjugation on an international scale. It suggests that decolonising management could begin with making the paradigm shift from a diagnostic to a dialogical understanding of organising human systems. It holds up this epiphany as an example of embracing indigenous knowledge and practices. The article also suggests, through a case story, the use of a systemic practice known as Social GRACEs (Burnham, 1992), that systemic reflexivity and the re-constitution of language games are paramount for making such a paradigmatic shift to decolonised practice.

A40The importance of human factors and the implementation of the ‘Social GRACES’ in simulation training: a 6-month review of foundation simulation training at Guys and St Thomas’ (GSTT) NHS Foundation Trust

Traditionally the focus of simulation has been centred on clinical management. More recently there has been a drive to enhance training on ‘human factors’ [1]. In simulation, human factors can be challenging to replicate, particularly with regards to how individuals interact within a system. At GSTT we introduced a concept known as ‘social GRACES’ into simulation training. Social GRACES, first described by John Burnham in 1992 [2], outline a framework to understand an individual’s personal and social identity. An abundance of research into the development of human factors skills exists in the literature. Our aim was to integrate social GRACES into our simulation programme as a novel approach to engage trainees with human factors. Between October 2022- April 2023, there were 23 full-day simulation training days. The course started with an introduction on human factors and the social GRACES. This was followed by a ‘lost at sea’ activity where trainees worked individually and in teams to prioritize the items they would take if lost at sea. This was followed by 4 clinical scenarios with debriefs related to clinical management, human factors and social GRACES. Pre and post course questionnaires were disseminated, and delegates were consented for data being used for quality improvement. Unique identifiers allowed for paired data analysis. 101 pre-course and 138 post-course feedback forms were received. To allow for paired analysis, only completion of both questionnaires was included, leaving 83 responses. There was a statistically significant increase in the percentage of responders who strongly agreed they felt confident in recognizing (7.2%-35.2%), assessing (15.7%-43.4%), managing (3.6%-20.5%) and escalating care (15.7%-35%), in acutely unwell patients. Additionally, confidence improved in understanding the impact of human factors in delivering care (9.6%-35%) and the performance of healthcare professionals (9.6%-39.8%). We explored confidence with regards to the practical implementation of human factors in healthcare ( 10 questions were devised to assess confidence relating to practical aspects of human factors in healthcare with regards to teamwork, communication, and leadership. Following paired data analysis, we found a statistically significant improvement in confidence in all areas investigated. The results demonstrate that the interplay between managing acute clinical scenarios & human factors can effectively be taught through simulation and enhanced with an understanding of social GRACES. An increased understanding of human factors and simulation training was useful in improving 3 crucial skills; teamwork, communication and leadership, which are instrumental in improving clinician confidence and patient outcomes. Future direction should look to include awareness and implementation of human factors within mainstream simulation to effectively replicate real time clinical scenarios & pressures. Authors confirm that all relevant ethical standards for research conduct and dissemination have been met. The submitting author confirms that relevant ethical approval was granted, if applicable.

Deconstructing the Genogram: A Tentative Proposal

Genograms are a key technology for family therapists, but in many respects they remain distinctly underexplored. This is especially the case when it comes to the basic structure of the genogram. Other authors have added other lenses on top (e.g., the cultural genogram, the spirituality genogram, and many others), but very few have explored in depth the core assumptions of the circles and squares which make up a genogram. In this article, I engage with the genogram literature to suggest that these shapes lead the genogram session to proceed in a way which privileges gender identity ahead of all other social graces, through the process of deconstruction. I then consider if a model of genogram creation which uses a universal symbol and then refers to gender later through symbology might allow for greater flexibility and curiosity in genogram sessions. This idea is offered with the intention that practitioners will engage with this deconstruction of the genogram in a variety of different ways.

Autism and Learning Disabilities: A relational-intersectional perspective

In this article, I develop a relational-intersectional perspective in my work with autistics with learning disabilities and their paid care staff in social care in England. I propose and illustrate a shift from normalisation to depathologisation in autism as it has already occurred with “homosexuality” classified as a mental disorder in the 70s. I also explore the performativity of “being LGBTQ+” and “being autistic” in a neurotypical-heteronormative-ableist-led society. I point out a possible confluence of intersectionality and the social graces model. I also dig into what research tells us about the lives of people with learning disabilities and autism and the lives of care workers in social care. Finally, I emphasise the benefits of working from a relational-intersectional perspective in a relational approach that has social justice at the heart of its values.

Kant’s Duty to Make Virtue Widely Loved

AbstractThis article examines an appendix to the Doctrine of Virtue which has received little attention. I argue that this passage suggests that Kant makes it a duty, internal to his system of duties, to ‘join the graces with virtue’ and so to ‘make virtue widely loved’ (MM, 6: 473). The duty to make virtue widely loved obligates us to bring the standards of respectability, and so the social graces, into a formal agreement with what morality demands of us, such that the social graces give the illusion of virtue. The existence of such a duty can answer Schiller’s persistent objection that Kant’s ethics scares away the Graces with Duty.

‘Beautiful’ Medicine: Gender Segregation by Medical Specialty in Ukraine

In Ukraine and in other former Soviet socialist republics, women make up a sizeable majority of those practicing medicine—a proportion estimated at around 70% over the course of the 20th century. Women predominate in most specialties, including prestigious disciplines such as cardiology or oncology, with the stark exception of surgical fields. While gender segregation by medical specialty has often been explained as women having been channelled out from more lucrative fields and into less prestigious medical specialties such as primary care, I suggest that broader sociopolitical and cultural forces are primarily responsible for this horizontal segregation. The central pillars of Ukraine’s dominant version of femininity—motherhood and beauty—gain special place in the nation’s decolonisation process and position women to take up medicine as a profession, while simultaneously preventing them from specialising in surgery in the same high numbers. In medical school and at work, gendered bodies are read to be in the right or wrong place as communities of practice informally instruct students and young practitioners about how easy or difficult it will be for them to belong to certain subfields. ‘Beautiful’ (non-surgical) specialties enhance women’s cultural authority even if they are not always as well-remunerated as the surgical ones. They permit flexible schedules and career paths, connote social grace, and solidify women’s central role in families, and ultimately in national reproduction.

For Modern Children

For Modern Children

Consumption and excess: South African Indian comedy and the stereotypical performance of identity in post-Apartheid South Africa

Performing excess is a trope of comedy that dates back to the earliest times – with jokers and clowns being the most popular example of how comedy allows individuals to abandon restrictions of decorum and social graces. In a society where increasing democratic freedom allows for expressions of identity to be performed more openly, it is interesting to note how excess has been linked to the consumption of material goods, wealth and the caricatured performance of culture. Comedy, true to its nature, allows for these expressions of excessive consumption to appear even more pronounced than they do in other cultural products. In the South African Indian community, excess is used in an attempt to emphasize belonging in a market-driven capitalist economy and is also used to lampoon stereotypes of the rapacious Indian. Two main issues arise from depictions in South African Indian comedy. First, the South African Indian community has been associated with the stereotype of greed and rapaciousness, and the comedians (most prominently Karou Charou and Peru and Bala) are often criticized for allowing the use of stereotypical tropes to capitalize on the lampooning of the South African Indian community. Second, the exaggerated stereotypes reflect the state of comedy in post-Apartheid South Africa, with a heavy reliance on stereotypes and excessive displays of conspicuous consumption. The comedy in post-Apartheid South Africa, particularly from minority communities, has often been ‘low brow’, with an emphasis on excess, exaggeration of stereotypes and self-deprecatory humour. This excessiveness is prevalent in some South African Indian comedy, which rely heavily on stereotypes, such as that of bling township culture and excessive alcohol consumption, to provoke humour. This paper explores excess as an expression of consumption: how is consumption linked to comedy and how does this reflect the identity of South African Indians?

К вопросу об изучении формирования soft skills в зарубежных исследованиях

The article analyzes foreign psychological and pedagogical studies on the problem of the formation of flexible skills in college students. Undoubtedly, today's students are the future employers and employees of the world's most profitable enterprises. The difficult situation in the modern economy shows that it is no longer enough for new graduates to have only knowledge in academic subjects, they are increasingly required to increase the level of additional skills that cannot be obtained in the learning process: creativity, responsibility, communication skills, and many others. For students to stand out as promising assets for multinational organizations, they must invest in the development of what are designated as soft skills. They will increase his prospect of successful employment. Therefore, employers especially value people who have well-developed skills. Soft skills are useful in all areas and are related to emotional intelligence. We could say that soft skills refer to personality traits, social grace, fluency of language, personal habits, friendliness, and optimism. Flexible skills complement the rigid skills that are the technical requirements of the profession. It can also be an important part of an organization, especially if the organization deals with people face-to-face. This study provides an overview of foreign literature devoted to the study of the formation of soft skills. According to most Western scientists, flexible skills are the most important competencies necessary for the successful realization of potential; the professional education system is not ready for the formation of soft skills, as a result, a radical change in educational programs and curricula is required; the formation of soft skills involves the use of modern innovative technologies and the involvement of leading specialists in various fields. Soft skills super-professional skills that help you solve life problems and work with other people. Soft skills can not be learned in a training or course, they are laid down in childhood and develop throughout life.

Complicating the Reception of Lonergan on ‘Sacralization and Secularization’

The core of Bernard Lonergan’s 1973 lecture entitled ‘Sacralization and Secularization’ is his fourfold distinction between: (a) a sacralization to be dropped; (b) a sacralization to be fostered; (c) a secularization to be welcomed; and (d) a secularization to be resisted. Drawing on elements found in Lonergan’s broader corpus, noted scholars Robert Doran and John Dadosky have presented detailed interpretations of this work. Conversant with both approaches as well as with contemporary debates in political philosophy and theology, my response aims to complicate their insightful albeit relatively heuristic treatments. More specifically, my interpretation of Lonergan’s fourfold distinction culminates with an account of democracy and human rights that clarifies and expands Dadosky’s notion of a fourth stage of meaning and Doran’s conception of social grace.

Rude Inquiry: Should Philosophy Be More Polite?

Rude Inquiry:Should Philosophy Be More Polite? Alice MacLachlan (bio) introduction Should philosophers be more polite to one another? The topic of good manners—or, more grandly, civility—has enjoyed a recent renaissance in philosophical circles (Buss 1999; Calhoun 2000; Burrow 2010; Westacott 2011; Stohr 2012; Reiheld 2013; Zerilli 2014; Olberding 2019), but little of the formal discussion has been self-directed: that is, it has not examined the virtues and vices of polite and impolite philosophizing, in particular. This is an oversight; practices of rudeness do rather a lot of work in enacting distinctly (analytic) philosophical modes of engagement, in ways that both shape and detract from the aims of our discipline. If we fail to recognize practices of rudeness, we become vulnerable to some of their conflating effects, and we miss their capacity to chill and exclude. Despite these dangers, there are reasons not to embrace the abolition of rudeness, both on its own merits and for the risks inherent in any abolitionist project. My argument proceeds in four stages. First, I provide an analysis of rudeness, detailing its complex relationship to disrespect. Second, I identify three varieties of philosophical rudeness, and consider the extent to which they are intrinsic or extrinsic to philosophical practices. In the final two sections, I provide the case for and against philosophical rudeness, highlighting its variable value—and I conclude with some modest proposals for its regulation.1 1. what's wrong with rudeness? In ordinary discourse, to be rude is often understood to be uncouth and unmannered, either ignorant of or unmoved by the finer social graces—that is, to flout or fail the way things ought to be done, which is so often [End Page 175] understood as the way we and not they do them. Even the etymology of "rude" is heavy with elitism; its origins trace back to the Latin words rudis, meaning unwrought or unrefined, and rudus, a lump of broken stone. To be polite, on the other hand, is to be polished, made smooth (politus). A rude person is a boor, a term which originates in the 16th century Dutch and low German words for peasant. Other synonyms for "rude"—e.g. uncouth, uncivilized, barbaric—are basically different ways for describing the outsider: someone who is not one of us. The Oxford English Dictionary prioritizes "lack of knowledge or education" and "lack of culture or refinement; roughness of life or habit; uncouthness" as definitions of rudeness, while "a discourtesy; an ill-mannered act or utterance" and "lack of civility or courtesy; bad manners" are listed fourth and fifth, respectively ("Rudeness, n" 2019). While polite people know and employ social niceties, the rude speak frankly, act directly, and flout convention. If politeness is merely attention to etiquette, and etiquette merely a system of norms for maintaining insider and outsider status in a given context, then rudeness is at worst morally neutral and, potentially, praiseworthy from an egalitarian perspective. Yet understanding rudeness as simple violations of social convention—call this the Faux Pas account—risks undermoralizing the costs of rudeness. There are times when someone's behavior is morally wrong—that is, it is harmful, disrespectful, or unkind; it hurts another person's feelings and leaves them feeling excluded and uncared for—and we best describe its wrongfulness by noting that the perpetrator behaved rudely. When "etiquette" is mentioned, most people's minds go to immediately to formal dinners and the complicated ordering of forks and knives: conventions that test whether a given dinner guest has the appropriate social upbringing. But daily life is full of subtler conventions of etiquette whose purposes include social cooperation and coordination, as well as the expression of respect and goodwill: attitudes and actions that make our shared life easier and more agreeable. We nod hello, use the right pronouns, and offer our seat. Some conventions of politeness are designed explicitly to include rather than exclude: for example, social norms that discourage social smoking without first checking, "do you mind if I smoke?" and those that rule out racist and sexist jokes. Ronni Gura Sadovsky's work identifies the sub-genre of political etiquette, whose primary aim is to express respect for...

Legal lexicon in the second volume of Marcel Proust's novel “In Search of Lost Time” (“À la recherche du temps perdu”) “In the Shade of Young Girls in Flowers” (“À l'ombre des jeunes filles en fleurs”): linguostylistic analysis

This article reviews the stylistic functionality of legal lexicon in the second volume of M. Proust's novel “In Search of Lost Time”. By means of general and field specific (civil, constitutional, international, criminal and financial) legal lexicon, the author describes various spheres of life that are far from the jurisprudence – human sensory systems, visual arts, social graces of the bourgeoisie and aristocracy, as well as friendship and romantic relationship of Marcel and Albertine. The article employs the methods of lexical, semantic and linguostylistic analysis. The novelty of this research consists in the analysis of functionality of specific lexicon in the literary text. The author highlights certain types of social relations, which are described via comparison with legal situations, as well as related metaphors and comparisons from other areas of life.

Reviewing the Social GRACES: What Do They Add and Limit in Systemic Thinking and Practice?

The Social Graces framework is increasingly used within training institutions, as a means of encouraging learners to critically explore issues of social difference. Attending to issues of power and diversity is believed to help trainee family therapists become more alert to any biases that may impact on therapy. This review paper draws on the developing literature to examine what the social graces add and limit in systemic thinking and practice. It also considers an alternative approach for exploring power and difference in family therapy practice.

A Tribute To Dr. Jyostna Murthy At The World Congress On Cleft And Craniofacial Surgery February 2017.

I first met Jyotsna in 1984 when she was 22 years old and had just completed her medical graduation. I was 44 years old and had just taken over a teaching plastic surgical unit right in the middle of the world’s largest slum. She was as direct as one can get in our very first meeting. She said she wanted to learn plastic surgery, and would I give her a job in my unit. Her English was barely passable. I was to realize much later that her education was imparted in her mother tongue, Gujarati, reminding me of myself when I entered the city of Mumbai, then Bombay, from the small towns of Maharashtra 30 years earlier in 1956. She came from a modest background and lacked what most of us wrongly look for pedigree. She probably had few artificial social graces but her eyes shone even then with sincerity and determination. I had to explain to her that she needed a qualification in general surgery to register for a plastic surgery course. Before I could say as much as a “bye” she thanked me, got up, and left. I had forgotten about her completely when she reappeared 3 years later, having acquired a general surgery degree and renewed her earlier request. This time, she appeared more confident, more fluent in English, and even more determined. I again pleaded my inability, explaining to her that now she needed to qualify through a state-level entrance examination to gain entry into a teaching unit. As in the past, she did not bat an eyelid. She thanked me, got up, and left. Some months later, she reappeared again and left me speechless. She said she had cleared the entrance examination, had stood first, and had opted for my unit in her own right. And then she enquired if I would now kindly sign my consent in the designated column on the admission form.’

Soft skills and its application in work place

Soft skills refer to a cluster of personal qualities, habits, attitudes and social graces that make someone a good employee and compatible to work with. There are two types of skills viz hard and soft skill. Soft skills are important for professional development, maintaining IPR and effective Communication. Soft skills include Inter personal and Personal attributes that enhance an individual’s interactions, job performance and career prospects. There are many key soft skills that need to be applied in work place .Hence Soft skills training should begin for a person when they are students, to perform efficiently in their academic environment as well as in their future workplace.

Leaders of Their Race: Educating Black and White Women in the New South by Sarah H. Case

Reviewed by: Leaders of Their Race: Educating Black and White Women in the New South by Sarah H. Case Charles A. Israel Leaders of Their Race: Educating Black and White Women in the New South. By Sarah H. Case. Women, Gender, and Sexuality in American History. (Urbana and other cities: University of Illinois Press, 2017. Pp. xii, 219. $28.00, ISBN 978-0-252-08279-5; $95.00, ISBN 978-0-25204123-5.) Does a new South require a new approach to education for women? Sarah H. Case's compact volume sets out to answer this question by focusing on two Georgia women's schools in the late nineteenth and early twentieth centuries. Spelman Seminary continues today as a liberal arts college but began in an Atlanta church basement in 1881 teaching basic literacy skills to its earliest African American students. The Lucy Cobb Institute was founded in Athens in 1859 to train white young ladies of privilege in both academics and social graces. The two schools served students divided by race, but Case largely delivers on her promise that examining them together "provides a way to explore beliefs about women's roles and duties, racial and class divisions between women, and changes in expectations of women's citizenship rights and duties" (p. 2). Appropriate to the era she is considering, Case devotes considerable attention to the concept of respectability, the racial differences in how it worked, and some of the historiographical disagreements about the concept. For the white "Lucies," training in proper manners, posture, and sexual purity helped ease their transition into a New South middle class that saw women increasingly likely to be working outside the home for wages, at least until marriage, and engaging in women' s clubs and social activism. For the black women of Spelman, protecting and projecting respectability was an essential part of counteracting the vicious racial narratives of the South, becoming ever more important in the era of disenfranchisement, as black women were not just working outside the home but also increasingly serving as ambassadors of the race. Spelman Seminary and the Lucy Cobb Institute had different students and different missions, but both had white leaders. Case suggests that leadership was an important component of Spelman's success at courting substantial support from white northerners such as philanthropist John D. Rockefeller and Henry Morehouse, the executive secretary of the American Baptist Education Society and, for a time, president of the Spelman board of trustees. Case explores how the Spelman curricula interpreted the language of industrial education that was key to northern support while blending it with religious and academic instruction. Mildred Lewis Rutherford, 1867 graduate and longtime leader of the Lucy Cobb Institute, had a significant influence beyond the school in her role as historian general of the United Daughters of the Confederacy and founder of the Athens chapter of the organization. An antisuffragist who worried that white women's public and political participation would undermine [End Page 204] their moral standing, Rutherford nonetheless taught not only the descendants of planter families but also the daughters of the emerging middle class. While a more comprehensive approach to identifying and categorizing the schools' graduates might have been more revealing, Case provides short biographies of a number of graduates of each school, suggesting how the language of the school catalogs and the speeches of their leaders produced diverse outcomes. Many Spelman graduates became heavily involved in the Neighborhood Union and other social welfare organizations that sought to extend the focus on respectability beyond the seminary. Lucy Cobb Institute graduate Caroline Love Goodwin O'Day married a northern industrialist, became active in New York state suffrage campaigns, and in 1934 was elected to the first of four terms in Congress as a New Deal Democrat. The halting emergence of public and college-level educational institutions forced some evolution of both schools in the twentieth century. Case makes productive comparisons between Spelman and other black educational institutions but is less successful situating the Lucy Cobb Institute in the landscape of white women's schools. She also explores the religious roots and influences of Spelman Seminary, opening questions about the continuation of religious training at the Lucy Cobb...

An audit of the teachers’ views on student disrespect in a medical school

Background and Objectives: Student disrespect in higher education is a topic of increasing focus in recent times. This internal audit on faculty perception of student disrespect was conducted an among the staff from the faculty of Medicine in northern Malaysia. Material and Methods: A cross-sectional audit was done among the 95 staff of a private university using the online Google-form as voluntary and anonymous in nature. The descriptive statistics and inferential statistics were done by SPSS software. Results: The total number of respondents were 72 (76%). Of the eight responders (11%) who perceived student disrespect, seven of them perceived it among the students in clinical years. There was no significant association between the gender of the respondent and the perception on student disrespect. The themes of student disrespect were ‘not following rules; not being punctual, lack of social grace or etiquette and absenteeism without prior notice’. Conclusion: Several studies have documented that incivility and disrespectful behaviour are often displayed in the clinical environment, which might adversely affect patient safety and promote medical students’ disrespect. For the medical students to learn proper behaviour by role-modelling, the medical educators and professionals must eschew rudeness and incivility in the workplace.