Bartelt, Guillermo
Guillermo Bartelt is a sociolinguist at California State University Northridge, who applies ethnographic methodologies to American Indian and English language and cultural contact phenomena. After receiving his PhD in linguistics from the University of Arizona, he was a postdoctoral scholar at the University of California at Berkeley and a Fulbright Scholar at the University of Kassel, Germany.
2023 1-4955-1097-2"[I]t will be argued in the present study that Sandoz's so-called "Indian voice" should indeed be regarded primarily as a stylistic device which employs lexicalization, calquing, figurative language, and clause chaining to indulge in the creative impulse called "defamiliarization." This technique emboldens an author to select language structures to intentionally disrupt conventionalized or habitualized meanings and thus restore freshness to textual perception. First coined by Viktor Shklovsky, a critic of the Russian formalist tradition, defamiliarization was understood as the main goal in art and poetry that intended to transform the familiar or mundane into the unfamiliar and strange in order to offer new perspectives." -Guillermo Bartelt (Introduction)
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2016 1-4955-1236-3
"...One may consider Cheyenne Autumn primarily as literary discourse, in which defamiliarization plays a crucial stylistic role. In applying this technique, familiar language structures that are taken for granted, and hence automatically perceived, become disturbed to the point of oddness and estrangement. ...By deftly appropriating fragments of Cheyenne culture from the ethnographic literature, Sandoz compels the reader to a hightened awareness of artistic process" -Dr. Guillermo Bartelt
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2022 1-4955-0993-1
Dr. Guillermo Bartelt uses sociolinguistic analysis in his study of American Indian English. In this book, he focuses specifically on the powwow: "As a participant observer, I found powwows to offer fascinating discourse data for ethnographic and linguistic interpretations." He proceeds by, "analyzing the cognitive and social functions of discourse and semiotics in the context of powwow events in rural Oregon and Washington as well as urban Southern California."
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2022 1-4955-0992-3
Using discourse analysis with a focus on literary style, Dr. Guillermo Bartelt offers an examination and discussion of N. Scott Momaday's literary works. "The examination of literary style presents a unique opportunity for the interdisciplinary exploration of the intersection of language and culture." In the course of his discussion, Bartelt shows that, "instead of deliberate obfuscation, of which Momaday has often been accused in the critical literature...[there is] a conscious decision on his part to offer an enhanced ability to present a native perspective."
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2010 0-7734-1419-3
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2001 0-7734-7346-7
The emerging theme is the (re)construction of American Indian tribal identities in terms of a newly created intertribal consciousness in an urban setting. The work introduces an ethnography of writing approach not only as a contribution to the intersection of linguistics and literature in general but as a valid approach to American Indian texts in particular.
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2024 1-4955-1272-X
"After surveying selected animistic breath-wind constructs in Native America, this study focuses on the variant articulated by the Lakota, many of whom continue to participate in traditional religious observances such as the Sweat Lodge, a purification ceremony, the Sun Dance, a world renewal celebration, and the yuwipi, a shamanic curing ritual." -Dr. Guillermo Bartelt, "Introduction"
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2024 1-4955-1313-0
Fear and fright are the progenitors of monsters and witches. In confronting overwhelming natural or social convulsions, pre-industrial man attempted to make sense of them by projecting his trepidations onto comprehensible categories of entropy. In his study on the witch hysteria in sixteenth- and seventeen-century Europe, the historian Hugh Trevor-Roper contended that beliefs in sorcery were essentially inseparable from the ideology of the time (1956). For the illiterate peasantry, the fear of the existence of witches as embodiments of Satan worship had the coercive force of a social fact. Such convictions may have reflected the remnant of a pre-Christian animistic substrate that held on stubbornly in European folk culture. In any case, biblical admonitions against black magic were clear. The Old Testament, in Deuteronomy 18:11, in no uncertain terms prohibits casting spells, acting as a medium or spiritist, or consulting the dead, and the directive in Exodus 22:18, "[t]hou shalt not suffer a witch to live," was widely interpreted by mobs as a mandate for the execution of suspected practitioners. Also rooted in sacred texts, traditional American Indian notions of sorcery seem to have been, however, less concerned with sanctions than with explanations of misfortunes and catastrophes, especially in the form of illness. As recorded by ethnographers of the turn of the twentieth century, traditional Lakota affirmed that
Price: $139.95