Education Portal for Students in India

The main argument in favor of teaching religion in schools is that it helps to instill good morals in people. It also promotes faith as religious freedom and helps explaining complicated issues in life which are not addressed by other disciplines. Religious Studies help to Raise Morally Decent Citizens
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Why is it important to teach religious education?

It helps with their own personal development & supports an understanding of the spiritual, moral, social & cultural questions that surface again & again in their lives. In tackling difficult questions it provides pupils with insight that can work to challenge stereotypes, promote cohesion, and tackle extremism.
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What are three importance of religious education?

Why is Religious Education Important in Schools? – In a world where, for some, religion and faith have no lasting value, and the educational ground is constantly moving, it’s now an opportunity to reflect on the place and the importance of RE within the school’s curriculum.

Just recently the RE report card provided a national overview of RE from the value of the qualification, its place in society and the future of the subject in the wider curriculum. One of the biggest talking points was the fact that 64% of the adult population view education in religion and worldviews (or RE) as an important part of the school curriculum.

With the number of students taking Religious Studies GCSE rising by nearly a third in the last ten years, society still sees great value in its role in the curriculum. For schools, Religious Education is important because it helps pupils to:

Respect others and gain a broader understanding of views and beliefs Improve their knowledge of global affairs Develop a stronger sense of wellbeing, ethical standards and personal happiness Avoid extremism and religious discrimination Contribute to and build a more cohesive community

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Why is it important for students to learn about religions?

The academic study of religion is an ideal way to explore religious ideas from a variety of perspectives. Religion is one of the primary means for people wanting to explore the human condition of existence. Researching religion means having the chance to learn how others understand existence and our purpose.
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Should religion be taught in schools agree or disagree?

It teaches ethical values – Many will argue that teaching religion in school is an excellent way to teach values to children. Because many religions do have strong ethical and moral values in them, people feel that they are a great place to start for introducing ethics and morals into children’s lives.

Some believe that teaching the values from different religions helps to encourage personal reflection in students that teaches them to be aware of their actions and decisions and also inspires tolerance. Many would say that it also teaches them how there are different ways to believe similar things, but that all “roads lead to the same destination.” For those who believe in the positive side of religious education in school curriculums, the argument is that children are able to develop more than just academic skills, but also humanistic advantages by studying about religion in school.

Other people believe that ethical values can be taught in other ways. The argument is that many non-religious households are successful in raising their children to be respectful and caring individuals who function well in society and who are accepting and tolerant of those from diverse backgrounds.
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What are the values taught in religious education?

Religious & Moral Education Curriculum for Excellence Religious and Moral Education Learning through religious and moral education enables me to:

• recognise religion as an important expression of human experience
• learn about and from the beliefs, values, practices and traditions of Christianity and the world religions selected for study, other traditions and viewpoints independent of religious belief
• explore and develop knowledge and understanding of religions, recognising the place of Christianity in the Scottish context
• investigate and understand the responses which religious and non-religious views can offer to questions about the nature and meaning of life
• recognise and understand religious diversity and the importance of religion in society
• develop respect for others and an understanding of beliefs and practices which are different from my own
• explore and establish values such as wisdom, justice, compassion and integrity and engage in the development of and reflection upon my own moral values
• develop my beliefs, attitudes, values and practices through reflection, discovery and critical evaluation
• develop the skills of reflection, discernment, critical thinking and deciding how to act when making moral decisions
• make a positive difference to the world by putting my beliefs and values into action
• establish a firm foundation for lifelong learning, further learning and adult life.

(Extracted from Principle and Practice: religious and moral education, Education Scotland) The Education (Scotland) Act 1980 continues to impose a statutory duty on local authorities to provide religious education in Scottish schools The Secretary of State has issued regulatory advice that makes clear that religious and moral education has a fundamental place in the normal school curriculum.

• Time for Reflection at Stockbridge
• Time for reflection / religious observance is a statutory requirement (Education Scotland Act 1980) and is part of the Curriculum for Excellence (CfE). In 2005 the Scottish Government defined it as “community acts which aim to promote the spiritual development of all members of the school community and express and celebrate the shared values of the school community”
• In 2011 the Scottish Government clarified their position regarding the provision of religious observance in Scottish Schools in a letter to all Head Teachers where they stated that:

Scotland is a society with a longstanding Christian tradition. However, Scotland has for many generations also been home to many who have other faith and belief traditions, never more so than at present. This trend is likely to continue as Scotland remains a country where people from other communities are welcomed and we expect Scotland to become increasingly diverse in the range of faith and belief traditions represented.

• Religious observance needs to be developed in a way which reflects and understands diversity.
• It should be sensitive to our traditions and origins and should seek to reflect these but it must equally be sensitive to individual spiritual needs and beliefs, whether these come from a faith or non-faith perspective.

This letter also acknowledged that whilst the Act uses the term religious observance schools may feel a different name for the events that meet these requirements will be more appropriate to their context and culture. It noted that in a non-denominational school, such as Stockbridge, the use of the title “Time for Reflection’ might be appropriate.

• provides opportunities for the school community to express and celebrate values which are considered common human values
• gives the school community time to reflect upon a variety of traditions and viewpoints as well as other stimuli such as literature, art and music;
• provides opportunities for the community to reflect upon values, beliefs, commitments and hopes which are explicit in being human.

1. (extracted from CfE briefing16. November 2014)
2. Stockbridge Primary is non-denominational and organised acts of worship do not take place within the school.
3. Weekly assemblies provide ‘Time for Reflection’ from topics such as Friendships, Respect and Building Resilience, to sharing learning around Global issues, projects and class news as well as celebrating successes from both inside and outside of school.

The Religious Observance Review Group concluded that,” Where, as in most non-denominational schools, there is a diversity of beliefs and practice, the Review Group believes that the appropriate context for an organised act of worship is within the informal curriculum as part of a range of activities offered for example by religions, non-religious groups, chaplains and other faith leaders.” In Stockbridge we sometimes share learning about some religious festivals such as Christmas, Diwali, Eid or Holi for example and people of faith may occasionally lead these assemblies.

• Details of assemblies will subsequently be added to the school website for your information.
• A special Christmas assembly and an End of Year Reflection and Celebration Assembly, to which parents are invited, are held in Stockbridge Church, Saxe Coburg Street and may be attended by the Minister.
• Religious & Moral Education (RME) at Stockbridge

Stockbridge Primary School is a non-denominational school. We welcome children and families of all faiths and of none. At Stockbridge Primary School we believe that in order for children to be tolerant and respectful of difference they first have to learn what those differences are.

1. A programme of Religious and Moral Education begins in our Nursery, when children are introduced to a variety of religious and ethnic festivals and learn the nursery code of conduct and how to co-operate with each other.
2. We try to lead our children to an understanding of the codes of behaviour that govern our society irrespective of belief or indeed non-belief.

We follow a course of study which investigates a range of religious beliefs, which are meaningful in the lives of individuals and groups within a multicultural society, to better foster understanding and tolerance. Within the school community, pupils are given increasing experience of being responsible and this is extended to consideration of local and global contexts e.g.

• Rules and laws, responding to charities and world issues and looking at the UN Convention of the Rights of the Child.
• Learners study aspects of all major world faiths.
• We welcome parents and carers to visit the school to provide information on their own belief systems and values.
• Examples last year included the Hindu Festival of Colours/ Holi and discussion on Christian Easter traditions.

We also work with members of the community and relevant external organisations such as The Gurdwara in Leith, The Mosque at Southside and Stockbridge Parish Church in Saxe Coburg Street. At Stockbridge the main proposed areas of study for each stage are:

STAGE	THEMES
Primary 1	Harvest Birth of Jesus (Christian) Raksha Bandhan (Hindu)
Primary 2	Chinese / Lunar New Year Easter Traditions (Various) Guru Nanak (Sikh)
Primary 3	Birth of Buddha (Buddhist) Eid-ul-fitr (Muslim) Jesus as a Gift (Christian)
Primary 4	Harvest Succoth (Jewish) Places of Worship (Various) Christmas as a Festival of Light (Various)
Primary 5	Finding out about World Hunger Faith in Action (Various) Key Figures (Various)
Primary 6	Personal Sacrifice Religious Writings (Various) Zakah and Muslim Aid (Muslim)
Primary 7	Festival and Celebrations (Various) Creation (Various) Personal Passport

However, it should be noted that as planning is responsive to children’s interests these themes may be replaced with alternative ones as appropriate. : Religious & Moral Education
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Is religious education important in schools?

What is Religious Education? – Religious Education (RE) is a subject taught at primary and secondary levels that aims to develop children’s understanding of the world’s religions. Through religious education, children will learn about different religions and their traditions, practices and beliefs.
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What are the 4 purposes of religion?

Key Takeaways –

• Religion ideally serves several functions. It gives meaning and purpose to life, reinforces social unity and stability, serves as an agent of social control, promotes psychological and physical well-being, and may motivate people to work for positive social change.
• On the other hand, religion may help keep poor people happy with their lot in life, promote traditional views about gender roles, and engender intolerance toward people whose religious faith differs from one’s own.
• The symbolic interactionist perspective emphasizes how religion affects the daily lives of individuals and how they interpret their religious experiences.

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Is religious education an important subject?

RE and Spiritual, Moral, Social and Cultural Development (SMSC). – Religious Education provides opportunities to promote spiritual development through:

Discussing and reflecting on key questions of meaning and truth such as the origins of the universe and of life, life after death, good and evil, beliefs about God and values such as justice, honesty, and truth. Learning about and reflecting on important concepts, experiences and beliefs that are at the heart of religious and other traditions and practices. Considering how beliefs and concepts in religion may be expressed through the creative and expressive arts and related to the human and natural sciences, thereby contributing to personal and communal identity. Considering how religions and other world views perceive the value of human beings, and their relationships with one another, with the natural world, and with reality. Reflecting on humanity’s responsibilities to and for the natural world. Valuing relationships and developing a sense of belonging. Developing their own views and ideas on religious and spiritual issues.

Religious Education provides opportunities to promote moral development through:

Enhancing the values identified within the National Curriculum, particularly valuing diversity and engaging in issues of truth, justice, and trust. Exploring the influence of family, friends, and media on moral choices and how society is influenced by beliefs, teachings, sacred texts, and guidance from religious leaders.

Considering what is of ultimate value to pupils and believers through studying the key beliefs and teachings from religion and philosophy about values and ethical codes of practice. Studying a range of ethical issues, including those that focus on justice, to promote racial and religious respect and personal integrity. Considering the importance of rights and responsibilities and developing a sense of conscience.

Religious Education provides opportunities to promote social development through:

Considering how religious and other beliefs lead to actions and concerns. Investigating social issues from religious perspectives, recognising the diversity of viewpoints within and between religions as well as the common ground between religions. Articulating pupils’ own and others’ ideas on a range of contemporary social issues. Contributing to and reflecting on the significance of ‘Fundamental British and Human Values’ and preventing the risks of radicalisation.

Religious Education provides opportunities to promote cultural development through:

Encountering and responding to people, literature, the creative and expressive arts, and resources from differing cultures. Considering the relationship between religion and culture and how religions and beliefs contribute to cultural identity and practices and vice-versa. Promoting racial and interfaith harmony and respect for all, combating prejudice, racism and discrimination, contributing positively to community cohesion, and promoting awareness of how interfaith collaboration can support the pursuit of the common good.

: The Importance of Religious Education
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When should religion be taught in public schools?

To : Undersecretaries Assistant Secretaries Bureau Directors Regional Directors Schools Superintendents District Supervisors Private Elementary and Secondary School Principals 1. Declaration of Policy – It is the declared policy of the State in conformity with the mandate of the Constitution, to encourage and promote the teaching of religion to children in public elementary and high schools within the regular class hours.

• For the State is cognizant of the vital role that the teaching of religion assumes in citizen formation, particularly the molding of our youth.
• Hence, the State recognizes the necessity of religious instruction not only in the private school but also in public schools.
• For these purposes, this Department shall provide hereunder the mechanics to enable the teaching of religion in all public elementary and high schools over the country, fully aware in the process that the Constitution prohibits the government from favoring a particular establishment or religion or prohibiting the free exercise thereof.

Furthermore, the implementation of this Order should not entail additional cost to the government.2. Coverage – This Order shall apply to all public elementary and high schools in the Philippines.3. Definition of Terms – As used in the Order, the following terms shall mean : a.

1. Religion – an institutionalized systems of beliefs, attitudes and practices.b.
2. Values education – the integration into the school curriculum of universally accepted as well as Filipino human, social, moral, political, economic and cultural values.c.
3. Optional religious instruction – refers to the religion classes conducted in the public elementary and high schools for students or pupils whose parents opted to exercise their right to request religious instruction for their children or ward.

The optional character of religious instruction in public schools is in reference to the parents or guardians of the children, who are free to request or not to request that the children under their care be instructed in the religion of their choice.

1. It is not option for the Principal or school heads to either accept or reject the formal request of the parents to have their children instructed in the religion of their choice during regular hours.d.
2. Regular class hours – refers to the regular or normal scheduled periods of instruction or laboratory work for a student.e.

Class period – the average length of time scheduled for one session or instructional period in a course.4. The Teachers/ Instructors – The religious teachers/instructors who teach religion classes in the public elementary and high schools shall be designated by their respective religious authorities and shall submit to the principal or school head their proper authorization papers and request for time allocation for the optional religious instruction.

Ordinary teachers teaching in a certain school may also teach religion in the same school during the periods when they are free from their ordinary teaching loads, and provided they are authorized to do so by the competent religious authority of their denomination.5. Recipient of Religious Instruction – The teachers of religion as referred to in paragraph 4 shall be allowed to teach those pupils/students whose parents or guardians have opted to request that their children or wards be taught the religion of their choice.

The option to request their children or wards to learn religion in school shall be expressed in writing by the parents or guardian who shall likewise accomplish in full the necessary application form. No student/pupil shall be allowed or permitted to attend religious instruction classes without the said written application and duly accomplished request of his/her parent or guardian.6.

• The Application – The application referred to in the next preceding paragraph, shall clearly indicate the faith or religious instruction the student/pupil should receive from the authorized religion teachers, and the preferred schedule for religious instruction.7.
• Size and Scheduling of Religious Classes – The optional religious instruction shall be taught during class hours only and not before or after class time, or during recess time.

Religion classes should not number more than forty students of the same level and of the same religion. In case the students of the same level and religion exeed that number, the principal or school head shall divide the students/pupils into two or more classes after consulting the religious authorities of that faith or the person delegated by them.

The principal or school head shall fix the schedule of the religion class hours taking into account the number of the religion teachers/instructors that can be fielded by the different denominations at one time.8. Duration of Religion Classes – The optional religious instruction shall be allotted at least eighty minutes a week, spread over at least two (2) but no more than three (3), meetings in one week.

In no case shall the class periods be allotted less than ninety minutes per week.9. Optional Religious Instruction and Values Education – The optional religious instruction and the values education of this Department are two, separate, different and distinct subjects.

As such as they shall be allotted separate class hours and in no case shall they be taken together by the student in one and the same class period, PROVIDED, however, that if theprincipal or school head cannot find any available time slots for the optional religious instruction in the weekly class schedule, in agreement with the religious teachers or instructors, the optional religious instruction shall be allotted at least two (2) of the present five (%) time slots assigned every week to Values Education.10.

Administrative Sanctions – Any principal, school head, or teacher who violates any provision of this Order shall, after due process, be subjected to appropriate disciplinary sanctions.11. Immediate and wide dissemination of the contents of this Order is directed.
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Do religious students do better in school?

Ilana M. Horwitz’s new book focuses on the one in four American high school students who are “raised with religious restraint”—they orient their lives around God and try to behave in ways that they believe will please God. Her book is based on 10 years of survey data and 200 interviews.

She finds that these religious students excel in high school and college. Generally, these students are more likely to graduate from college; boys from lower-middle-class families especially benefit. But girls—especially from middle- and upper-class families—question the value of attending religious colleges and “undermatch” in their choices.

Horwitz shares the results of her work in God, Grades & Graduation: Religion’s Surprising Impact on Academic Success (just published by Oxford University Press). Horwitz is the Fields-Rayant Chair in Contemporary Jewish Life at Tulane University, but her book is primarily (as she explains below) about Christian students.

She responded via email to questions about the book. Q: How did you first stumble on your idea about the role of religious belief in academic performance? A: In 2015, I was a doctoral student at Stanford University studying sociology and education, and I spent much of my time thinking about how race, class and gender shaped educational outcomes.

One day, I came across the Pew Religious Landscape Study, The headline was that Americans were becoming less religious, but what struck me was that the U.S. was by far the most devout country compared to other advanced industrial countries. Frankly, I was surprised that religion still had such a strong hold on Americans, and it piqued my curiosity.

1. At the time, I was living in Stanford’s family graduate housing, which is very communal.
2. Parents spend a lot of time in shared playgrounds, and as I got to know my neighbors, I noticed that religion played a central role for many of them.
3. Most of them were Protestant or Latter-day Saints, and as I listened to them talk about Bible study, going to church and child rearing, I started to wonder—does Americans’ religious upbringing influence their educational trajectories? I also noticed that in all the religious families I was hanging out with, there was a consistent gender pattern: dads were students and moms stayed home with the kids.

When I thought about my immediate social network, which is mostly filled with religiously liberal Jews and Catholics, I could only think of one of about 30 families in which the mother stayed home with children while the father went to work. I became fascinated by the differences in my social worlds and led to more questions: How might religious expectations around education and work explain this gender pattern, especially at such a selective university? And what role might social class play in the relationship between religion and academics? I dug around to see what the research said about religious upbringing and academic outcomes but surprisingly came up empty-handed.

1. I found a few dozen articles, all of which were based on survey data and were mostly written in the early 2000s, but not a single book about how religion shapes people’s academic outcomes throughout the life course.
2. So, I decided to write one.
3. Q: Were there differences among religious groups? A: Yes.

There are significant differences in the educational outcomes of girls raised by Jewish parents versus girls raised by non-Jewish parents, which I detail in a forthcoming article in the American Sociological Review, However, the research in my book centers on Christianity because it is the most prevalent religious group in America.

I am especially curious about Christians who are intensely religious— those who display high degrees of “religiosity” as measured by how they say they behave and what they say they believe. I foreground the role of religious intensity because this is where the most profound polarization exists in the current American landscape.

Here are the three main findings.

First, more intensely religious teens see an educational attainment bump. In the book, I describe a study I conducted with Ben Domingue and Kathleen Mullan Harris where we used sibling differences to estimate the associations between religiosity on short- and long-term academic success. We found that more religious adolescents completed more years of education 14 years after their religiosity was measured, even in models with family fixed effects. Second, the extent to which religious teens see an educational attainment bump varies by social class. In my book, I explain why religious teens from working-class and middle-class families see the biggest educational attainment bump. However, religious teens from poor families and from professional-class families do not see a strong educational attainment bump. Third, while religious teens complete more years of education, they often do so at lower-quality colleges (as measured by selectivity based on the institution’s incoming SAT score). This process is called “undermatching” and is most prevalent among religious teens from the professional class. Scholars tend to think of undermatching as a class phenomenon, but my research suggests undermatching is also a religious phenomenon that particularly affects professional-class teens.

Q: Why are these students more likely to graduate from college? A: To understand how a religious upbringing affects one’s education, I looked at the entire road from secondary school to college and decomposed teens’ academic trajectories into performance effects and choice effects,

Performance effects reflect how students perform academically, with grade point average being the most common measure of performance. Choice effects reflect the decisions that students make conditional on their performance. These decisions are most common at educational transition points, such as the transition between grade levels or the transition after high school.

Religious teens are more likely to graduate from college because they earn better grades in middle and high school than less religious teens. In the sibling study I mentioned above, high school GPA mediated 68 percent of the relationship between religiosity and educational attainment.

1. This makes sense given that high school GPA is among the strongest predictors of academic success after high school, including college completion.
2. This obviously begs the question: Why do religious adolescents earn better grades in secondary school than their less religious peers? In my book, I argue that schools and churches promote similar ideals —both institutions value kids who abide by the rules and respect authority figures.

Intensely religious teens are precisely these types of kids—they are deeply conscientious and cooperative, As it turns out, the very dispositions that teens adopt to please God are also the dispositions that help them earn good grades, Nonreligious readers who were academically successful might wonder where they fit into the story.

Indeed, if religious teens are getting such good grades, why are the most selective colleges overrepresented by atheists? My book explains that atheists are academically successful but for a different reason. Rather than being motivated to please God by being well-behaved, atheists are intrinsically motivated to pursue knowledge, think critically, and are open to new experiences.

This turns out to be even more important for academic performance than being conscientious and cooperative. Disavowing a belief in God is not what causes teens to do well academically. Instead, it’s a selection effect—the kinds of people who are exceptionally curious and therefore engage in self-directed behavior tend to be the kinds of people who are willing to go against the grain and take the unpopular religious view that God doesn’t exist.

In fact, some of the most academically accomplished adolescents were those who grew up religious but moved away from religion by their mid-20s. Q: Why do religious girls who are academic achievers tend to distrust attending competitive colleges? A: This comes back to choice effects that I mentioned above.

Since college is voluntary, students can choose whether to apply to college and which colleges to apply to. While the decisions that students make about higher education when faced with an educational transition are shaped by their previous academic performance, the decision is also influenced by other factors because students consider the costs and benefits of the different choices.

1. The choices one makes about where to attend college have downstream consequences on the kinds of jobs they can get, how much they earn and their health.
2. Since religious students have better academic performance in high school, we would expect them to make more ambitious choices about higher education.

This is generally the case, except in one social class group: religious teens from the professional class. When it comes to the transition to college, religious teens from the professional class make less ambitious choices about where to attend college than we would expect given their stellar report cards.

• This is especially the case for girls.
• They undermatch in the college selection process because educational decisions are social decisions that highlight the effect of the home environment on norms and values surrounding education.
• Religious teens, especially girls, make choices that reflect their familial and social ties, rather than making a choice to optimize their social class standing by getting a prestigious career.

There are millions of young men and women who do not live to impress college admissions counselors. For them, it is God who matters. Q: What should colleges and their admissions officers do with the information in your book? A: I wrote this book because I want readers to, in Arlie Hochschild’s words, ” scale the empathy wall,” We live in an increasingly polarized America, with religion being a central axis of division,

Avowedly secular and deeply religious Americans don’t trust or think very highly of each other. Academia is overwhelmingly liberal (and secular) and tends to dismiss religion as a legitimate feature of life. Despite my own liberal politics, I agree with New York Times opinion writer Ross Douthat, who points out that the intelligentsia doesn’t get religion,

While I don’t have a stake in the future of secularization, I do think it’s vital for higher education faculty and administrators to be more cognizant of how religion structures the lives of millions of American teens and their families. If you are a college admissions officer, you might not feel compelled by applicants who allude to overtly religious themes in their essays, or applicants whose moral foundations celebrate authority, loyalty and sanctity as opposed to helping the oppressed.

• Yet these students have important perspectives that are important for diversifying the academy,
• But there is something even bigger at stake: religious polarization threatens the future of higher education.
• A 2017 Pew study found that among Republicans (many of whom would describe themselves as religious), only 30 percent felt warmly toward college professors.

Here is another grim indicator of how unpopular higher education is among right-leaning Americans: in 2017, a majority of Republicans and Republican-leaning independents (58 percent) said that colleges and universities have a negative effect on the country.

1. This is a problem.
2. We shouldn’t be so divided on the value of higher education institutions, especially since so much of what happens in life depends on a college degree.
3. Colleges are ideal contexts for emerging adults to develop ties across religious lines, because universities are one of the only institutions left that bring Americans together who possess a diversity of ideas, perspectives and cultures.

Religious students and atheists don’t need to agree on the truth about religion to share a common commitment to valuing civic engagement. Forging ties across religious lines is critically important because in civil society, members of different faiths need to get along.
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Why religious and moral education should be taught in schools?

It supports them in developing and reflecting upon their values and their capacity for moral judgement. Through developing awareness and appreciation of the value of each individual in a diverse society, religious and moral education engenders responsible attitudes to other people.
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What are the key concepts in religious education?

Building a Religious Education Schema at Bangabandhu – Our pupils will form a RE schema* by:

using concepts as the basis for schema. We call these threshold concepts; these are the ideas which form the basis for the subject schema. In Religious Education the threshold concepts are Understand beliefs and teachings, Understand practices and lifestyles, Understand how beliefs are conveyed, Reflect and Understand values. strengthening the schema with knowledge. The knowledge comes from our topics. Within each topic are knowledge categories, the facets of each threshold concept that helps to strengthen the schema. The Religious Education knowledge categories are Islam, Christianity, Hinduism, Judaism, Sikhism, Buddhism and Atheism. Further deepening connections through tasks. This is what is developed though our planning.

*Schema – Schema theory states that all knowledge is organised into units. A schema, therefore, is a conceptual system for understanding knowledge. A subject schema is a way of organising knowledge in a meaningful way; it is an appreciation of how facts are connected and they ways in which they are connected.
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