Clans give color, variety, and interest to the life of the tribe, [but are] not thought of in ordinary personal relations. They are only an ornamental excrescence upon society, whose warp is the family of actual blood relations and whose woof is the house.... House-life, house-ownership, economic status, matrilinear reckoning, clan-organization and functions, the type of marriage and divorce, are all in direct conflict with both theory and practice of corresponding Spanish, Mexican, English and Catholic institutions, and yet maintain themselves to-day, from which he concludes that European contact had no important influence upon Zuñi kinship, or, by inference, upon any other Pueblo community. The children belong to the mother’s clan, and marriage within that clan is forbidden. Though permitted within the clan of the father, it is disapproved. A reason for this as given to Dr. Parsons was that the children born of such union are never as strong as when diverse clans are mingled. The family organization among all Pueblos tends toward a compound type, consisting of as many as three generations. The young children are much in the care of the old people, especially of grandparents, by which division of labor the parents are released for their active toil in the fields or at their crafts. One sees in such a village as Ácoma quite little girls carrying far too heavy babies in a blanket on their backs, but one is told that there the men frequently carry the little children, which is not a usual pueblo custom. There are no terms in Keresan for son or daughter, the words child, boy, girl, being used instead. Ácoma distinguishes according to sex but not according to age in expressing relationships between brother and sister. There is no specific terminology for relatives by marriage, but such exists for “cross-cousins,” that is, the children of a blood brother and sister. Dr. Parsons says that “Ácoma kinship terms correspond closely to Laguna,” but that brother-and-sister terms are applied in Ácoma to all cousins, which is not the common usage, though it is done at Zuñi. She has compiled elaborate tables for kin- and clanship at Laguna, in which Ácoma is frequently alluded to, and has included one long table of Ácoma terms.[144] Kroeber likewise gives a table of Ácoma-Laguna kinship-terms, compiled by himself, some of which he considers “not only not European, but far more extreme than Zuñi,” although the “generic resemblance of Keres to Hano and Zuñi is preserved.”