I think that’s quite beautiful and not in the least odd or weird. It’s the Classical Greek word for ‘woman’: [symbol]Gunh[/symbol]. I’ve thought it would be cool if I ever had another daughter to name her with the Proto-Indo-European word for woman: Gwena.
To those Baptists here who got in a huff about my theory and offered their plain ordinary names as counterexamples: I didn’t mean to imply that all Southern Baptists make up funny names. Only that this theory has been offered as an explanation for why there has been a higher incidence of funny names among Southern Baptists (both black and white) than among the general population.
Of course kids are named without baptism! That was my whole point! The lack of infant baptism has removed one of the constraints on giving funny names, namely the pastor. There are plenty of examples of white Southern Baptists giving funny names.
Cite: I finally found the book where I read this article. It’s an anthology of articles by linguists, Reading about Language, ed. by Charlton Laird and Robert M. Gorrell (New York: Harcourt Brace Jovanovich, 1971). The article in question is
“Getting Named in the Bible Belt” by Thomas Pyles, p. 98-103. Excerpted from his paper “Bible Belt Onomastics; or, Some Curiosities of Anti-Pedobaptist Nomenclature,” originally published in Names: Journal of the American Name Society 7 (June, 1959). Pyles was professor of English and linguistics at Northwestern University.
Here are some white Southern Baptist names cited by Pyles:
“Buzz Buzz, Coeta, Merdine, Aslean, La Void, Arsie, Phalla, and Raz — all legal names borne by Bible Belters of repute.” Want some more examples he collected? “Zippie, Sippie, Vandie, Watie, Beadie, Lamie, Collie, Cossie, Ossie, Carlie, Omie, Fonzy, Lonzie, Lokie, Mammie, Toppy, Schiley, Mealy, Bussie, Jadie Obie, Nicy, Dicey, Ledgie, Raffie, Dilly, Coarsey, Sugie, Urksey, Skeety, and Ripsie seem to me particularly noteworthy…” Here’s another gem: “I must confess that I was brought up suddenly by the following item from the Gainesville Sun (Oct. 1, 1952, p. 5): ‘Friends of Mr. A. W. (Poopy) Roundtree, Sr., will be interested to know that he is recuperating following an operation in Lake City.’ Similar, if less colorful, specimens, all taken from printed sources, are Tootie, Tucky, Bus, Tiny (male principal of an elementary school), and Lefty. . . .”
“I am convinced that such forms as Buddy, Bubba, Bud, Buck, Sonny, Bunnie, and Buster … are legal names, not merely alternate names like those cited just previously, since they appear alone in formal connotations without quotation marks.”
Here is another sample— “all are borne by substantial citizens: Lum, Dub, Teet, Quince, Zack, Zeph, Zeb, Clem, Wash, and Sim. Had I never been privileged to live in the Bible Belt, I should have thought to this day that their only existence was in the literature of backhouse humor. Ish, though it had no previous associations for me, seems to me nevertheless to have the same homely, down-to-earth flavor. It is borne by Hon. Ish W. Brant, Superintendent of Public Instruction of Duval County, Florida… When Hon. Ish was merely a political candidate for the political office which he now holds with grace and distinction, his campaign slogan was ‘Ish Is Everybody’s Wish.’ His opponents were Mr. Coke L. Barr and Mrs. Iva Sprinkle. . . .”
Actually ish is the Hebrew word for ‘man’. This theory that funny names are a result of Southern Baptist opposition to infant baptism is credited to Pyles. I’m just passing it along because I think it’s a plausible explanation. It was necessary to point out that not only blacks, but Southern whites give funny names too. Haven’t you seen Steel Magnolias?
These examples from earlier decades are probably not so commonly seen today in the “New South.” It used to be more prevalent with white Southerners to give funny names, not so much any more. My point is that black naming patterns are not entirely a function of race and slavery, but also religion, a religion shared with Southern whites who also gave their kids an awful lot of funny names. In support of this theory, consider black Catholics: every single last one I’ve ever known gave their kids ordinary saints’ names.