Your remarks got me thinking that Mark doesn't often identify women by their fathers, the obvious exception being Jairus's daughter. I decided to check whether I'd misremembered something.
I canvassed Mark for mentions or portrayals of individual women, and noted with whom they are identified or otherwise associated: by their father, by son(s), by reference to another man, as part of a mother-daughter pair, by an impersonal epithet, or only by what they say or do ("business"). I may have missed some, but I think this is a nearly complete census. Verse references are for first appearance, some characters recur (and some relationships may appear in later verses).
1:30 Simon's wife: other man, mother-daughter
1:30 her mother: mother-daughter
3:31 Mary: by son(s), mother-daughter
3:32 Jesus's sisters: mother-daughter (some texts omit 3:32 reference)
5:23 Jairus's daughter: by father, also mother-daughter
5:40 her mother: mother-daughter
5:24 Hemorraghing woman: busness
6:17 Herodias: other men, mother-daughter
6:22 Herodias's daughter: mother-daughter
7:25 Syrophoenician woman: epithet, mother-daughter
7:26 her daugher: mother-daughter
12:43 generous widow: business
14:3 woman with perfume: business
14:66 maid of the high priest: other man
15:40 Mary Magdalene: epithet
15:40 Mary: by son(s), mother-daughter
16:1 Salome: mother-daughter
Indeed, Mark typically doesn't associate women with their fathers, even though membership in a mother-daughter pairing is common (6 pairs; 12/17 women), as are associations with sons, husbands, or male employer (5/17 women,
not "double-counting" associations implied by a mother-daughter relation). Although it is a small sample (6 women), the patterns of association offered for women characters introduced in Jersualem are not remarkably different from those for women introduced earlier.
Although not directly related to anything you claimed, when compiling the list, I was reminded that there is a pre-Jerusalem male character who is identified solely as the father of his son, the man who petitions Jesus to perform the "difficult exorcism" of his son (9:17 ff). Coincidentally, I was reading a recent blog post somewhere that claimed that that sort of thing is remarkable. So, I remark on it.