This article summarizes the results of a survey of primary school teachers in Trinidad and Tobago about their understanding and implementation of moral education. The survey found that most teachers felt responsible for teaching moral education, though they rarely used a specific curriculum. Teachers tended to take a "virtues" approach and were generally satisfied with the results. There were few differences found based on teacher characteristics like age, sex, experience level, or the age of students.

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A Survey of Primary School
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Peter Kutnick
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2. 48 Journal of Moral Education Volume 19 Number 1, January 1990
A Survey of Primary School Teachers'
Understanding and Implementation of
Moral Education in
Trinidad and Tobago1
Peter Kutnick
Abstract
Results from a survey of teachers' understanding and implementation of moral
education in primary schools in Trinidad and Tobago are presented here, against
consideration of the role of moral education in schooling. The paper discusses the
range of moral curricula available for the implementation of moral education in
schools and constraints on implementation in the classroom. It also compares
the need for and applicability of moral education programmes in developing
and developed countries. In Trinidad and Tobago, noted for its population and
religious mix, the role of moral education has been given importance from the
highest levels at the Ministry of Education and elsewhere in government. The
survey of a representative sample of teachers in primary schools throughout
the country showed that they largely felt themselves responsible for introducing
moral education to their pupils, although they rarely drew upon any specific
curriculum. They tended to take a 'virtues' approach in their teaching of moral
education, and were generally satisfied with the results of their efforts. There were
few differences between understanding and implementation of moral education
that could be attributed to age, sex, experience or responsibilities of the teacher,
or the age of the pupils. These results are not just characteristic of a developing
country as they mirror earlier findings in England and elsewhere.
Purpose
Aside from pioneering work by Beddoe (1981), little research has been undertaken
in the area of moral education in Trinidad and Tobago, especially in relation to
the primary school. Yet the importance of understanding the issues behind moral
education and practical programmes of moral education has been noted generally
by the government in the Education Plan 1985-1990 (Ministry of Education, 1985)
and the Draft Primary School Syllabus (Ministry of Education, 1986) and else-
where. The importance of moral education lies in a knowledge of value issues, a
sensitivity towards others, and an ability to reason about social/moral issues that
enables pupils to consider and act for personal development, and about social and
moral concerns.
Dr. Peter Kutnick, Institute for Continuing and Professional Education, Graduate Centre for Education,
Education Department Building, University of Sussex, Falmer, Brighton, BN1 9RG,England.
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3. Journal of Moral Education Volume 19 Number 1, January 1990 49
Planning for and implementing a particular form of moral education is a tall
order for any society and school system, yet is it expected of, and implemented
in various ways in society. This survey was designed to establish teachers'
understanding and classroom practice of moral education in the primary school.
Primary schools were chosen on the basis that issues of moral education are
best approached as early as possible in the child's educational career. For many
children the primary school is the first opportunity they have to meet a large
number of other children (from different religions, races,etc.) and to work with one
another, confront value issues and make judgements. This moral education survey
clarifies what primary school teachers understand about moral education, the
range of programmes used for moral education and methods of implementation.
Background
Moral education must respond to individuals, groups, religions, culture and
change. In some societies moral education is perceived as inculcating sacred
rules for behaviour while other societies may adopt a more relativist position. In
developed countries moral education has become a matter of increasing concern
due to rapid social change (which includes the decline of the traditional extended
family, religion and social consensus). Schooling and the moral aspect of the
curriculum have been asked to fulfil many of the socializing functions that were
previously undertaken by tradition. But moral education is only part of the role
of schools. And schools are also under pressure to respond to other academic,
community and cultural needs as well. The precise use of moral education is
subject to the society within which it takes place and the state of development
of that society.
Depending on the interpretation of moral education within schools, any pro-
gramme may fulfil one or more of such functions as character formation, ability to
make reasoned judgements and development of interpersonal sensitivity. (These
can also be evaluated as outcomes of the programmes.) While functions may
be clearly stated, they disguise a multiplicity of problems including: precise
curriculum adopted, methods of instruction and encouragement, requisite skills
of teachers, and the effects of the institutions within which moral education is to
take place.
Character formation programmes select specific personal, interpersonal and
societal virtues which are deemed 'appropriate behaviour' in the young people
and proceed to 'teach' these virtues, a function that is close to socialization into a
predefined 'culture'. Programmes which encourage the ability to make reasoned
judgements have a more recent history. By focusing on a particular issue it has
been found that discussion methods will encourage students to consider alter-
natives to their own (initial) judgements and be exposed to more sophisticated
arguments than their own. Exposure to more sophisticated judgements tends to
develop the child's competence in making moral judgements in theory (Kohlberg,
1969) and practice (Turiel, 1969). Programmes which develop interpersonal sensi-
tivity are found less frequently. One programme is Lifeline (McPhail, et al., 1972)
which presents a number of interpersonal scenes for students to role play and
act out, and provides for the development of communication skills and (more
controversially) the development of school democracy.
To fulfil any of the above functions of moral education a curriculum must be
applied in school. Programmes such as those developed by the Farmington Trust
(Wilson, et al., 1967; and described by Pring, 1984) and those forming 'good
character' place direct reliance on the teacher 'teaching' particular skills, habits
and virtues to students. The theory behind the discussion/judgement approach
places the onus on students to interact amongst themselves, which facilitates their
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4. 50 Moral Education in Trinidad and Tobago
own advancement in understanding and moral behaviour. The teacher's role in
the judgement approach is to initiate discussion and thereafter become a neutral
chairperson or a knowledgeable (but uninvolved) commentator. In between the
extremes of directive teacher and discussion leader the interpersonal sensitivity
programme places the teacher in the role of guide and facilitator.
In addition to consideration of the role of the teacher, further debate centres on
whether moral education programmes should be present in its own curriculum or
incorporated into all curricula of the school. Even if the place of moral education is
clearly identified within the curriculum, who should be responsible for its presen-
tation? Moral education programmes must relate to the real life of schools. Thus,
any good work that takes place in the classroom may be foiled by inconsistent
relationships within the school, and quite possibly by the atmosphere of society
in general.
There is an apparent division between the moral education programmes of
developed and developing countries. The division is based on the history of a
particular country as well as the extent to which moral education programmes
are available and the type of training which teachers receive in moral education.
Descriptions of moral education in developed countries have pointed to the
nature of schools, various programmes and teacher needs. These countries
have experienced a movement away from the traditional role of religion in
moral education and increased emphasis on the socializing role of the school.
To maintain such programmes in religious and secular schools, teachers have to
be trained in moral/religious education. Reports on moral education in developing
countries tend to identify the difference in circumstances between those countries
and developed countries. One frequently described developing country is Nigeria
(see Iheoma, 1985). According to this writer, Nigeria had a plurality of cultures
before being 'organized' into greater 'homogeneity' by colonizing powers. The
pre-colonial plurality of cultures (and basic agrarian nature of the economy) led
to moral values of harmony, collective action and respect for elders - a humanism
and communalism according to Iheoma. But colonial schooling changed that
tradition, initially proposing that character and virtues of the colonial power
be taught. Now, with independence and austere economic conditions in many
developing countries, teachers are needed for basic literacy, numeracy and patri-
otic purposes. Few moral education programmes have been developed for those
countries. Programmes used for moral education tend to maintain the character
formation function (from the past) almost exclusively.
A comparison of moral education studies in developed and developing coun-
tries does not provide the dramatic distinction between the cultures as might be
expected. Developed and developing countries each have a plurality of groups in
society, religious and secular schools funded by the state, and limited training for
teachers in moral education. While the developed countries may have a variety of
programmes for moral behaviour available this does not necessarily mean that
teachers will use more sophisticated programmes than character formation in
their classroom (for further discussion see,for example( Kutnick, 1988; Plas, 1985;
Iheoma, 1985).
The scene in Trinidad andTobago
From the international literature and national documentation there is little doubt
that moral education is an important aspect of schooling in Trinidad and Tobago
since the Draft Education Plan 1968-1983 (Ministry of Education, 1968). This twin
island state in the southern Caribbean became independent (from Britain) and
a republic in the 1960s. It has a diverse racial and religious population; people
whose (main) ethnic origins are from Africa and India, with state recognized
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5. Journal of Moral Education Volume 19 Number 1, January 1990 51
religions including Christianity, Hindu and Islam. In 1974 moral education was
located as part of the social studies curriculum, and important enough to warrant
a complete section on 'Moral and Social Education' in the Standard 1, Curriculum
Guide (Ministry of Education, 1974). Moral education, then, was defined as 'being
concerned with character or disposition and with discriminating between right
and wrong'. The Education Plan 1985-1990 (Ministry of Education, 1985) contains
general policy statements that agree with the above. The Draft Primary School
Syllabus (Ministry of Education, 1986) cites moral and ethical development in
curricula concerning social studies and family life education. Beddoe (1983)
developed a values education/clarification programme, Frontline, to be used in
co-ordination with social studies in the primary school, and this programme is
being adopted in a number of schools. Moral education in Trinidad and Tobago
has received support at the highest levels and is of great importance to the
mixed/integrated society. The programmes and approaches that are actually
known and made use of in schools are explored in this study.
The Study
The study sought to identify primary school teachers' understanding and imple-
mentation of moral education programmes in their schools. Because of limited
research into this area (in Trinidad and Tobago) a methodology structured to elicit
information was adopted in preference to a predefined questionnaire seeking
agreement/disagreement to established questions of relevance to moral educa-
tion. Choosing a sample of schools and teachers that was representative of
Trinidad and Tobago primary schools meant that information elicited would
illuminate the present state of moral education.
1 The Sample2
A 7.75 per cent sample of public and private primary schools was chosen to be
proportional, stratified and randomly selected. Schools were chosen in each (of
eight) education division to represent the divisional and religious proportion of
primary schools in Trinidad and Tobago. As an example, from the range of
state-funded schools: 35 per cent were government secular, 45 per cent were
Christian managed, 14 per cent were Hindu managed and 6 per cent were Muslim
managed. All teachers in each school chosen were given the questionnaires. Once
proportions by division and denomination were calculated, schools were selected
by assigning each school a number. School numbers were then selected from a
table of random numbers.
From atotal of 36 state supported schools and one private school (37 schools in
all) surveyed, responses to the questionnaire were received from 35 state schools
and one private school (36 schools in total). A maximum of 428 teachers could
have completed the survey; complete surveys submitted numbered 319. Reasons
for the non-response of teachers were not pursued, but the reader should bear in
mind that at any point in the school year a number of teachers will be away ill, on
secondment or generally unavailable to complete a survey.
2 Apparatus
The study elicited information from all teachers in the sample schools to illuminate
their understanding and use of moral education. The questions asked were:
1. What does the term moral education mean to you as a teacher?
2. Do you use any specific moral education programme(s) or curricula in your
classroom? If, so, which programmes do you use (describe any that you may
have designed for class use).
3. In your opinion, what should be the aim(s) of school or classroom moral
education? (this overlapped with Question 1)
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6. 52 Moral Education in Trinidad and Tobago
4. How could the aim(s) listed in Question 3 be implemented in your classroom?
5. To what extent do you find moral education present in your school? Consider
all aspects of moral education which are encouraged in school life.
The precise wording of each question was piloted with two groups of in-service
post-certificate students at the University of the West Indies (St. Augustine, Trini-
dad). Additional information was also requested of teachers including: sex;
number of years teaching; number of years working in present school; age of
pupils taught; number of pupils in classroom; position of responsibility within the
school.
Results
Only findings that have achieved the 0.05 level or greater level of significance and
descriptive percentage breakdowns are reported.3
1 The Sample
Most schools were small (having lower than the average number of students
per school), they were located in rural areas, had a co-education intake, and
were predominantly government and (Christian) Church managed. Classrooms
were predominantly of mixed ability with an average class size of 24 students.
Two-thirds of the teachers were female. Females were more likely than males to
teach in the lower years of the primary school. Most teachers (89 per cent) had five
or more years teaching experience, but over one-third of the teachers had recently
changed schools. Just over half of the teachers (51.2 per cent) were assigned to
or undertook administrative, curricular or non-curricular responsibilities within the
school. Responsibilities were not undertaken in all schools; in some schools all
teachers were involved and in other schools no teachers were involved.
2 Content analyses of questions
Twenty-one per cent of the questionnaires were randomly selected and a full
content analysis was undertaken in each of four question areas. This analysis
was undertaken to provide the range of items by which all of the questionnaires
could be fully analysed. There were several question areas.
Meaning/attitudes gained in programmes of moral education. A range of attrib-
utes were perceived to the result of programmes of moral education. An initial
category identified whether teachers associated moral education with an ability
to live in society and/or with religious observance. Teachers also named a large
number of 'virtues' (or specific moral qualities) which could be taught or encour-
aged. Virtues were grouped as follows:
1. General virtues as truth, peace, freedom, good character.
2. Specific virtues where a precise behaviour was identified in the following
areas:
a. personal-pertaining to the self;
b. social - pertaining to interpersonal relationships;
c. societal - pertaining to one's role in a society:
i. with reference to laws;
ii. in school;
iii. in the community; and
iv. in the nation
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7. Journal of Moral Education Volume 19 Number 1, January 1990 53
3. Religious virtues and duties to one's own and other religions.
Methods of moral education. Teachers identified that they could directly teach
or indirectly encourage the virtues identified above. Virtues could be presented in
the form of actual behaviour or knowledge about the virtue. Student 'learning' of
virtues was undertaken by practice or simple exposure to virtues.
Specific moral education programmes used in schools - teachers answered
whether (or not) they used moral education programmes, and identified aspects of
the curriculum in which they found moral education practised and whether moral
education was practised formally and informally.
Implementation of the aims of moral education was described at school, general
classroom, teacher behaviour and informal activity levels. Explanations of activ-
ities were provided for each level.
When askedto what extent moral education was found in their schools, teachers
provided a range of answers including very short evaluations (good, fair, poor),
identified behaviours practised and/or encouraged, and described inadequacies in
their schools.
3 Summary of questionnaire results
Teachers stated that moral education was necessary to 'fit' children into society
and teachers mainly adopted a teaching (as opposed to encouraging) approach
in their practice of moral education. Teachers were most concerned with estab-
lishing general virtues in children as a method/programme of moral education.
The most frequently cited general virtue was good character, especially good
behaviour in class. Many teachers stated that personal virtues were part of moral
education, especially the virtue of integrity. The ability to form judgements was
also frequently cited. Particular attention was focused on social virtues, especially
respect for others. Societal virtues were less frequently cited and focused on
virtues requiring pupil subordination - including respect for laws, courtesy to
teachers, and patriotism to the nation. Religion (as a part of moral education)
was only cited by a third of the teachers, attesting to its differentiation from
moral education. Teachers who cited religion did not teach in any particular type
of school,there were significant differences whether they were in church managed
or secular school.
Demographic and biographic factors were found to be related to type of virtues
identified. Teachers in the one private school stated that they encouraged or
taught all types of virtue. Teachers of single sex classes were more likely to
cite multiple virtues than teachers in the co-educational classes. Teachers of
large classes cited social virtues of cooperation and harmony more frequently
than other teachers. There were very few instances of teachers focusing on a
particular virtue (as more or less important) in relation to the year level of their
class; within this analysis teachers of younger children stressed preparation for life
less frequently then others, and teachers of older children stressed harmony and
empathy more frequently. Number of years teaching as a factor showed younger
teachers focused on personal discipline and control virtues while experienced
teachers focused on general character, social and societal virtues.
To fulfil the aims of moral education teachers stated that they would use a direct
as opposed to an encouraging approach, focusing particularly on the behaviour
of their students. Teachers in the private school and single-sex schools cited the
direct and exposure approach more frequently than teachers in other types of
school. Female teachers were more likely than male teachers to assume an indirect
encouraging approach.
Teachers rarely stated that they or their school had a moral education pro-
gramme. Moral education was found mainly in the social studies, religious
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8. 54 Moral Education in Trinidad and Tobago
education or language arts curricula. The low frequency of Moral education
programmes may be accounted for in the large number of schools managed by
religious authorities combining morals in their religious education programmes.
Moral education which actually took place tended to be pursued through formal
instruction as opposed to informal and applied instruction. Moral discussion,
citing/teaching specific virtues, specific lessons and stories were the teaching
methods most frequently used. But teachers in the Muslim schools appeared
least likely to participate in the above activities for moral education. There were
no differences due to class level in the programmes adopted. Female teachers with
administrative responsibilities were most likely to be involved in moral education
activities.
Actual implementation of the aims of moral education were least likely to
take place at the school level and most likely to take place in the classroom
(through teacher behaviour or informal classroom incidents). School assembly
was most frequently cited as a school wide implementation; mainly by teachers
with administrative responsibilities and teachers with few years of experience in
their schools. Classroom teachers used discussion and themselves as examples
for moral education; general practice of virtues was expected in classroom
interaction. There were few differences in the above items due to type of school,
sex of teacher, class level, experience or responsibility. Consideration should be
given to the lack of differences found due to class (age) level, especially as the
curriculum in social studies, religious education and language arts was broken
down into separate skills as reading, creative writing, poetry, and so on. There
were no developmental differences, except that older children were read fewer
stories.
Finally, teachers seemed satisfied with the extent to which moral education was
practised in their schools. On a five-point scale of satisfaction derived from the
questionnaire (with 0 as dissatisfied and five as highly satisfied) the average
teacher rating was 3.43, an above average level of satisfaction with moral edu-
cation programmes in their schools. Moral education was mainly practised in
the formal curricula. Very few teachers mentioned any inadequacies of the moral
programme in their schools. Teachers in the private school were the most highly
satisfied with their moral education programme. (It appears that the more you do
the more satisfied you will be.)
Overall, the study found teachers most likely to adopt a direct teaching approach
to moral education. They focused on general and specific virtues as the aim of
moral education - especially virtues of good character, respect for others and
belief in laws and custom; decision-making was an important subsidiary factor.
Moral education was most often taught in applied curricula - mainly social
studies and language arts. While focusing on the teaching of virtues, some
teachers also used discussion and example. Teachers were generally satisfied
with this formal approach. They were willing to make as much use as possible
of informal school incidents; to pinpoint good deeds and worthwhile behaviour.
Demographic and biographic factors did not significantly affect the findings. The
one private school had an active moral education programme and evidence of
this was consistently found in the results. Teachers hardly differentiated their
programmes by the age level being taught. Female teachers were more likely to
state that they used social and encouraging approaches (as opposed to personal
and didactic) in moral education. Younger teachers were statistically more likely
to focus on authority and adherence to it. Teachers with administrative respon-
sibility were more likely to cite, and were more satisfied with, a school-wide
approach.
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9. Journal of Moral Education Volume 19 Number 1, January 1990 55
Conclusions
The need and use for a programme of moral education have been stressed in this
paper (and many articles and books on the subject). The role of moral education
in schools is not limited to developing countries. There are many similarities
between countries of the third and first world where moral education may
be beneficial. Similarities include the breakdown of traditional socializing and
moralizing agencies, decline in industry, pluralism within society, state supported
secular and religious schooling, and limited training for teachers. All of these
factors, when combined, point to an increased importance in the role of the school
for moral education.
But what is happening in schools in relation to moral education? In this survey
teachers gave preference to societal values as opposed to religious values for
moral education. Instead of actively encouraging the development of the values,
teaching of particular virtues was the preferred strategy adopted. There was
little evidence of a particular moral education programme being used; virtues
were taught in applied social studies and language arts curricula. This lack of a
formal programme was also found in the literature on developing and developed
countries.
While moral and value lessons may be built into the applied curriculum, there is
no guarantee that teachers will use lessons appropriately. As an example, values
discussions may be included in social studies, but teachers' main aim in moral
education was to establish particular virtues in students; a clash of relative versus
positivist values.
The virtues teaching approach is not unique to this study. A similar focus on
social virtues has been identified in moral education in Nigeria (see Iheoma, 1985)
and in England (see Kutnick, 1988). In the absence or lack of alternative pro-
grammes of moral education teachers appear to resort to the 'virtues' approach.
And virtues are usually limited to a positivist establishment of behaviour or a
negativist disestablishment (of bad behaviour); an approach based on theories of
reinforcement (in psychology) and not found to be particularly effective in moral
development (see Bredemeier, et al., 1986). If teacher behaviour relies on the
reinforcement of virtues strategy there is a strong possibility that negative virtues
will be discouraged by threats and warnings and positive virtues strengthened by
praise - both done without an explanation to students; actions without rationales.
It should be remembered that 'virtues' is only one approach to moral education,
which can be supplemented by decision-making/judgement and interpersonal
sensitivity approaches. And it appears to be left to the teacher's discretion as
to which approach (or approaches) is adopted in the classroom.
Reliance on the virtues approach raises further questions concerning the teach-
er's role in moral education and their background for promoting that curriculum.
A majority of teachers in the survey stated that they used a 'directive' or teaching
approach as opposed to an approach of 'encouragement'. Directive input is open
to the same criticism as reinforcement theory cited above. And, even if teachers
use discussion as a basis for moral education (as many did in the survey), the
directive teacher may not be a 'neutral' chairperson (as suggested by Stenhouse,
1975), as children may perceive teachers as more highly valued examples of
correct behaviour than their peers.
A point of concern in the survey is that teacher approach did not account for
development of understanding through the age range of the primary school.
Children of infant school age have a distinctive and different way of adapting
moral information when compared to children aged 7/8 or 11/12 - and teachers
need to take this developmental feature into account. Younger children are more
willing to accept the dictates of authority and learn from the rituals that they
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10. 56 Moral Education in Trinidad and Tobago
participate in (see Kutnick, 1983). Thus, with younger children especially, teachers
should consider the behavioural example that they set for their pupils and quality
of the hidden curricular activities in which children are allowed to participate.
Teachers overwhelmingly adopted a classroom based approach to moral educa-
tion; limiting positive effects that may be the result of a whole school approach.
Mention is made of this 'beyond the classroom' approach for one reason in
particular. Moral education and development may be seen to involve 'pro-social'
behaviour amongst individuals. Children interacting in mixed age groups tend
to adopt more pro-social behaviour; especially when older children are assigned
to help younger ones (see Eisenberg-Berg and Mussen, 1977). Schools should
consider how this 'family' grouping may be effectively used for prosociality.
A further concern about the whole school approach questions why it is only
school administrators who cite assemblies (and so forth) and are satisfied with
the effect. Obviously school principals/heads are seen as most responsible for
assemblies, but their approach appears alien from the 'grassroots' classroom
and the moral experience it offers. Top members of the school hierarchy are
limited in their contacts with pupils and carry an 'aura' of authority and rules.
The literature on moral education has consistently pointed to the need for schools
to be run as a participatory democracy for moral development to take place.
No matter how encouraging of social virtues of harmony, cooperation, etc.
that teachers may be, such encouragement may fall on deaf ears if students
feel that they are in an authoritarian (hierarchical) environment. There is no
evidence in this survey that schools are authoritarian, although the schools
were organized in a hierarchical fashion and teachers expressed little concern
for a 'democratic' ideal.
A few final points can be made on the demographic/biographic factors in the
survey. There seem to be distinct differences due to type of school,who is teaching
and how much experience teachers have. The private school surveyed stood out
in many respects: initially all teachers participated in school activities and the
school had given some thought to a moral education programme. If a school
has a coherent moral education policy, most of its teachers are likely to adhere to
it. Schools managed by the various religious authorities showed variation in their
practice of moral education. It may be possible to link school religious orientation
with the virtues that their teachers cited and programmes adopted, but this needs
to be clarified. Female teachers showed themselves to be more involved with
and more aware of moral education than male teachers. Inexperienced teachers
were more likely to cite virtues of control (such as obedience and courtesy) when
compared to their more experienced colleagues - an approach which coincides
with their own submissive position in the school hierarchy (see Hannam, et al.,
1976, for example).
Teachers who undertook special school responsibilities (administrative and
curricular) were more likely to perceive the need for moral education in school
than teachers who did not undertake responsibilities - a perception in keeping
with their enhanced position within the school. Their perceptions, however, may
be at odds with those of the rest of their teaching staff. Their formalistic reliance
on assemblies and good example may clash with classroom practices if there is
no coordination of a school moral education policy.
The survey has found teachers to be involved in moral education. But teachers
do not appear to have a coherent programme of moral education to work with;
they appear to be left on their own in their classrooms. The virtues approach is
one coherent venture into moral education, but is limited by its ability to achieve
a positive effect on the atmosphere of the school and classroom.
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11. Journal of Moral Education Volume 19 Number 1, January 1990 57
Notes
1. This paper summarizes a larger report of the same name which is currently being published at
the Faculty of Education of the University of the West Indies at St. Augustine, Trinidad. The survey
was undertaken under the auspices of the University of the West Indies and with the agreement
of the Ministry of Education of Trinidad and Tobago.
2. The sample described has been reported in the previous paper: Insights into the Structure and
Personnel of Primary Schools; A Demographic and Biographic Study of a Representative Sample
of Primary Schools in Trinidad and Tobago, MPC, University of the West Indies, St. Augustine,
Trinidad. The description is drawn largely (at times directly) from that paper.
3. A full listing of levels of significance and percentages can be obtained from the author.
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