the elderly, the youth, and those with limited education are unable to understand English or Pidgin adequately. Information gathered through the group questionnaires showed that a significant percentage
of people in each quarter are Christian as high as 80 percent and as low as 50 percent. The remaining people hold to traditional beliefs and practices.
6.2.4 Language maintenance and shift
One way to understand if the use of the mother tongue is “shifting” or changing is to ask questions about how the younger generation use it. Respondents in the Adere quarters reported that their youth are not
speaking another language more than the mother tongue. They also reported that the youth have a good attitude towards the use of their mother tongue. It was reported that the youth are mixing Pidgin English
words into their mother tongue. When asked if this was good or bad, all the respondents agreed that it was bad. The Adere people were asked, “If your child speaks to you in Pidgin English, how does it make
you feel?” All of their responses were negative—they said that they would not feel fine.
An important part of maintaining a language is to develop a writing system for it. At the time of this survey, the efforts to standardize Dzodinka has seen no progress.
6.3 Language attitudes
Adere people have a positive attitude towards the development of their mother tongue. They said they would be willing to learn to read and write in Dzodinka and have their children do the same. They are
proud of their language and culture. When asked where their language was best spoken, they all said in the chief’s quarter, Bugo. They accepted that the standard dialect would be based on the language
spoken in Bugo.
6.4 Development potential
John Watters 1989:376 identifies three important socioeconomic factors that have been found to affect the nature and development of a language program.
1. The homogeneity of the linguistic community social cohesion
2. The openness of the community to change and to better living conditions
3. The presence at the local level of a middle-aged leadership
Each of these factors as they relate to the Dzodinka-speaking communities will be discussed.
6.4.1 Homogeneity of the linguistic community social cohesion
Watters states, “the more homogeneous a given community is, the more chance there is for success in motivating broad based participation in the development of the language and in a mass literacy program
in that community” 1989:377. There are certain quarters that are cut off from the others during parts of the rainy season. Upper
Bang reported that Nchukun, Amba, and Bangkem are cut off at some points during the year; Lower Bang reported that Upper Bang, Bangang, Nchukun, and Amba are cut off from them sometimes; Bugo
reported that Amba and Nchukun are cut off from them sometimes; Bangang reported that Nchukun, Bugo, and Amba are cut off from them at times; Nchukun reported that Amba is cut off from them when
there is no hanging bridge. In summary, a lack of permanent infrastructure such as bridges and properly maintained roads make travel more difficult during parts of the rainy season.
The road system between the various quarters of Adere is very limited. A four-by-four vehicle can reach Adere from Kom only in the dry season. The road network consists mainly of footpaths which
handle foot traffic and now more motorcycle traffic.
All quarters reported that they are culturally and linguistically similar within each quarter and also collectively. The only exception was Amba which was reported to have a mixed population speaking
both Dzodinka and Mambila. Religiously, the people of Adere share one of two religions: Christianity and African traditional religion. This acts as a uniting force for the quarters of Adere. Politically, all
Adere quarters are ruled by one Fon Chief which creates social cohesion amongst the quarters.
6.4.2 Openness of the community to change
Quarter representatives reported that there was an organized committee for community development. The committees oversaw projects such as clearing roads, fixing hanging bridges, constructing a health
clinic, repairing a secondary school, repairing a church building, cleaning paths, and maintaining latrines. The Adere people showed genuine interest in the development of their communities.
6.4.3 Presence of local middle-aged leadership
