A global exploration of the many writing systems that are on the verge of vanishing, and the stories and cultures they carry with them. If something is important, we write it down. Yet 85% of the world's writing systems are on the verge of vanishing - not granted official status, not taught in schools, discouraged and dismissed. When a culture is forced to abandon its traditional script, everything it has written for hundreds of years - sacred texts, poems, personal correspondence, legal documents, the collective experience, wisdom and identity of a people - is lost. This Atlas is about those writing systems, and the people who are trying to save them. From the ancient holy alphabets of the Middle East, now used only by tiny sects, to newly created African alphabets designed to keep cultural traditions alive in the twenty-first century: from a Sudanese script based on the ownership marks traditionally branded into camels, to a secret system used in one corner of China exclusively by women to record the songs and stories of their inner selves: this unique book profiles dozens of scripts and the cultures they encapsulate, offering glimpses of worlds unknown to us - and ways of saving them from vanishing entirely.

This book addresses the topics of autobiography, self-representation and status as a writer in Mahatma Gandhi's autobiographical work The Story of My Experiments with Truth (1927, 1929). Gandhi remains an elusive figure, despite the volumes of literature written on him in the seven decades since his assassination. Scholars and biographers alike agree that “no work on his life has portrayed him in totality� (Desai, 2009), and, although “arguably the most popular figure of the first half of the twentieth century� and “one of the most eminent luminaries of our time,� Gandhi the individual remains “as much an enigma as a person of endless fascination� (Murrell, 2008). Yet there has been relatively little scholarly engagement with Gandhi’s autobiography, and published output has largely been concerned with mining the text for its biographical details, with little concern for how Gandhi represents himself. The author addresses this gap in the literature, while also considering Gandhi as a writer. This book provides a close reading of the linguistic structure of the text with particular focus upon Gandhi’s self-representation, drawing on a cognitive stylistic framework for analysing linguistic representations of selfhood (Emmott 2002). It will be of interest to stylisticians, cognitive linguists, discourse analysts, and scholars in related fields such as Indian literature and postcolonial studies.