The Ǣdyihòzhis are the predominant ethnicity of the Abethine city-state of Ǣdyihòzh.

Many Ǣdyihòzhis cultural practices are shared with the Uzhidamis, of whose city Ǣdyihòzh was a colony. That said, the Ǣdyihòzhis are fairly open to new members and (up to a point) the foreign influences they bring with them. Though being born in an Ǣdyihòzhis environment helps greatly, it is generally felt by its members that being Ǣdyihòzhis is less about blood ties than about having the appropriate attitude and allegiance to the city.

A full Ǣdyihòzhis name follows the form matronymic-given name-kinship affiliation. The full name is used in polite introductions and on legal documents, but rarely otherwise, though it is occasionally employed by females in status interactions as a form of intimidation.

When addressing someone, the unadorned use of a given name is usually only considered appropriate within a private space (such as the home) and between those with sufficient familiarity. In public, or when addressing someone with a more distant relationship, one is most often addressed by their matronymic or by an appropriate title or descriptor (in either case, either by itself or used with the given name). The choice is dependent on the context and participants. The use of the kinship affiliation as an address by itself is very rare and generally reserved for ceremonial situations related to intra- or inter-clan relations; it is otherwise used only as part of the full name.

There are several forms of kinship affiliation, each having its own applicability.

Ǣdyihòzhis females belong to clans based on descent through the maternal bloodline. This descent is indicated with the formulation tayrinèn X-èn: “of the progeny of X”, X being the apical ancestrix of the clan's members. There are few legitimate reasons for a female's clan to be changed, and all of them are highly emotionally charged.

Males may take one of several kinship affiliations depending on their life situation. One who has not yet left his mother's home will use his mother's clan affiliation; one who is married will instead use na hyīnash na Y, “of the husbands of Y”. Those belonging to a male band, or a concern based around one, will indicate this through a similar construction (ex. na A-rugay “of the A fellowship”, na B-vṑrem “of the (crew of the) ship B”). On the rare occasions that a male is unattached to any of the preceding, he may instead indicate membership in an occupational guild or connection to an employer.

Given names among the Ǣdyihòzhis are generally based on common Ǣdyihòzhn nouns. The use of nouns of the inanimate class are generally considered inappropriate for this purpose, but examples of any of the other four noun classes may be used, depending on the context.

Feminine names may be formed from nouns of the feminine class using the prefix hē: ex. Hē-nūrey “Beauty”. By default, any noun of this class is considered appropriate for this purpose, so long as it is a publicly appropriate word. Nouns of the masculine class are reserved for male names.

Nouns of the valuable or animate classes, used as female names, will have a suffix -ik or -am. If the noun ends in a short vowel or a consonant preceded by one, the suffix will generally elide said vowel: ex. èdun “short spear” vs. the feminine name Èdnam; long vowels are not elided, and when the noun ends in one, the suffix's vowel will be elided instead.

The Ǣdyihòzhis share with the Uzhidamis the conviction that it is not appropriate that living females of the same clan should share the same given name. While being named for a deceased clan member - whether an ancestor or a relative - is considered entirely appropriate and and a laudatory method of keeping alive the memory of those now gone, giving a female child the name of one who is still alive is seen as a form of appropriation. One of the ways in which the Rebel Royals have chosen to emphasize the claimed illegitimacy of the other members of Ǣdyihòzh's ruling house is by deliberately using names already in use by the latter; the rebels' current head, Ayhyam the Exile (hīye Èdnamèn Ayhyam tayrinèn Peirèmèn), was given the same name as Ayhyam (hīye Ōzhdinemèn Ayhyam tayrinèn Peirèmèn), the aunt of the current grand_princess. (The legitimate line, for their part, has been more gracious in this respect; the Grand Princess was named in memory of Ayhyam the Exile's mother, who had died not long before.)

The rules for forming masculine names are very similar to those for feminine names. Nouns of the masculine class may become names with the hē prefix; nouns of the feminine class are reserved for feminine names; nouns of the valuable and animate classes will take the suffixes -il or -ir, with similar interactions with the form of the noun: ex. èdun “short spear” vs. the masculine name Èdnil.

Although there are biases in the kinds of nouns used for each gender from the valuable and animate classes - generally based upon stereotyped associations - there are few such nouns that are taboo to one gender and not the other. That said, because of the suffixing method with which such names are formed, the result is always masculine or feminine in form.

There has been some experimentation with the use of the hē prefix with valuable and animate nouns to form names that are gender-neutral, but although the intent is easily understood, it involves a clash of semantic categories and the result sounds strange to Ǣdyihòzhn speakers.

The matronymic is very regular in form: hīye X-èn “daughter of X”, or ghal X-èn “son of X”; X is, in this case, always the name of the mother.