The change of terms after the death of a connecting or other relative is another feature of considerable interest. Thus, the Kawaiisu of California address the father as _muwuni_, but by the quite distinct term _kuguni_ after the loss of a child.[58] Again, the Kootenai have one word for the father-in-law before and another after the wife’s or husband’s death. This peculiarity appears also among Californian tribes, the Chinook, Quileute, and several Salish tribes. This distribution again demonstrates diffusion from a common center. On the other hand, the probably even higher development of _post-mortem_ nomenclature among the Timucua of Florida[59] cannot be ascribed, in the present state of our knowledge, to anything but independent origin, though we are not in a position to state what common cause, lacking in the intervening area, produced the common effect in the southeastern United States and in the remote regions of the Far West. I will only call attention to one other kinship usage of more general interest, that embraced in the term ‘teknonymy’, the custom of denoting an individual in terms of his relationship to a child, _viz._, ‘father of Mary’, ‘grandmother of John’. This practice exists in South Africa and India,[60] in Melanesia,[61] and in the Pueblo area and on the Northwest coast of North America.[62] Tylor connected it with the custom of the husband’s residence with his wife’s kin, of the father’s assertion of his paternity and his ultimate recognition as more than a stranger by the wife’s family with whom a condition of ceremonial avoidance obtains. However, it should be noted that among the Zuñi and the Hopi, though the husband lives with his wife’s people, there is no parent-in-law taboo, and the wife is as often referred to teknonymously as the husband. Thus, my Hopi interpreter always spoke to me of his wife as ‘Herman’s mother’. Tylor’s explanation is accordingly inadequate and would seem to require at least amplification. But whatever result a systematic survey of the subject may lead to, it is certain that the effect of diffusion will have to be taken into account. It is inconceivable, _e. g._, that the practice originated independently among tribes so geographically situated and so intimately related in culture as the Zuñi and Hopi. _Special Forms of Marriage and Social Customs._ There can be little doubt that a well-established marriage rule often finds expression in nomenclature. Even the exogamous principle can be brought under this head since it expresses the potential matrimonial status of members of the community. In a dual organization my ‘father’ is one who potentially, if not actually, is a mate of women of my mother’s group, while a ‘mother’s brother’ is one who can under no condition occupy that status.