Abstract
Ethnosemantic fields appealing to the semiotics of local knowledge by circumventing translations and explanations obvious to cultural insiders created a restricted code and an ethnic boundary in N. Scott Momaday’s novel House Made of Dawn.
 
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Highlights
“a very close, integrated community, concentrated upon the plaza . . . Their sacred ceremonies are performed in the plaza, and in the kiva.” (Momaday 1976, 122; Hodge 1907, 638)
A final untranslated ethnosemantic field accounted for the Jemez conventional greeting “Ayempah” and the pair of formulaic mythic discourse markers “Dypaloh” and “Qtsedaba.” While the former opened and closed a conversation, or, at least, acknowledged the presence of a native interlocutor, the latter framed a mythic spoken text and acknowledged a native audience
By reviewing the ethnographic literature which informed his writing of “House Made of Dawn,” this paper has attempted to suggest ethnosemantic fields which aspired to satisfy primarily the semiotics of shared local knowledge
Summary
Guillermo Bartelt THE RESTRICTED CODE OF HOUSE MADE OF DAWN available to the interpretation of literary texts the resources of general linguistics, including such subfields as linguistic anthropology, with its focus on native cognitive systems (Fowler 1996)
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