palm leaves. Present-day houses are made of vertical poles with raffia strips lashed horizontally inside and out. Mud is packed between the poles and held in place by the raffia strips. The roofs continue to consist of thatches made of raffia palm leaves, although aluminium roofing is also being used when finances permit. Wealthier Nzime and those living in larger villages and towns often live in houses employing mud-blocks or concrete-blocks. Social organisation begins with the family, which consists of a man, his wife or wives, and his children. Several related families often live together to form a village. At the next level are several villages that claim common ancestry to form a clan. In the past, these clan identities were of the utmost importance, determining one's friends, lineage, and potential spouses. This clan identity is much weaker today, however. Each clan is headed by a chief, though the modern chiefs are little more than figureheads. The vast majority of Nzime practice at least nominal Christianity. Vestiges of their native animism still persist, however, especially in the realm of traditional medicine. Folk superstitions also remain, such as belief in witchcraft. A New Testament in Nzime is in use both in print (since 1998) and in recorded form (since 2007). Notes References Gordon, Raymond G. Jr. (ed.) (2005): "Koonzime". Ethnologue: Languages of the World, 15th ed. Dallas: SIL International. Accessed 7 June 2006. Gordon, Raymond G. Jr. (ed.) (2005): "Makaa–Njem (A80)". Ethnologue: Languages of the World, 15th ed. Dallas: SIL International. Accessed 7 June 2006. Neba, Aaron, Ph.D. (1999) Modern Geography of the Republic of Cameroon, 3rd ed. Bamenda: Neba Publishers. Ngima Mawoung, Godefroy (2001) "The Relationship Between the Bakola and the Bantu Peoples of the Coastal Regions of Cameroon and their Perception of Commercial Forest Exploitation". African Study Monographs, Suppl. 26: 209–235. Ngoh, Victor Julius (1996) History of Cameroon Since 1800. Limbé: Presbook.