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According to the classical Muslim tradition, written transcriptions of the Quran began in the 20s/640s, upon the instruction of the caliph Abu Bakr and then Uthman, to guarantee the survival and integrity of the Quran. In fact, copies have been preserved which date from the second half of the first/seventh century. None of these copies is complete and, in many cases, only fragments remain. Some of the features which characterized the Quran manuscripts of the first/seventh century have stood the test of time, but the majority were subject to significant change over the following three to four centuries, their pace being especially quick during the Umayyad period. When letterpress editions are produced in Muslim countries, they will only be accepted if additional efforts are made within this long‐standing tradition of written transmission to respect the traditional layout of the text, including even its catchwords.

This chapter contains sections titled: Manuscript Poetry in Different Environments Sex, Death, and Politics in Manuscript Verse Shorter Poetry in Manuscript Collections Women and the Manuscript System Scribes, Compilers, and the Freedom of the Manuscript System Poems Copied from Printed Books Poems Popular in the Manuscript System Conclusions References and Further Reading

This chapter contains sections titled: Abstract What is Levantine Rock Art? A Theoretical Approach to Style Exploring Styles in Levantine Rock Art Conclusions Notes References

The essays in Between Orality and Literacy address how oral and literature practices intersect. Their topics range from Homer and Hesiod to the New Testament and Gaius' Institutes, from epic poetry and drama to vase painting, historiography, mythography, and the philosophical letter.

This ninth Orality and Literacy volume considers oral composition, performance, reception, and the mutual interplay between oral performance and written text. Authors under consideration are Homer, Hesiod, Plato, Isocrates, orators of the Second Sophistic, and Proclus. Cross-cultural studies are included.

The essays in Between Orality and Literacy address how oral and literature practices intersect as messages, texts, practices, and traditions move and change, because issues of orality and literacy are especially complex and significant when information is transmitted over wide expanses of time and space or adapted in new contexts. Their topics range from Homer and Hesiod to the New Testament and Gaius' Institutes, from epic poetry and drama to vase painting, historiography, mythography, and the philosophical letter. Repeatedly they return to certain issues. Writing and orality are not mutually exclusive, and their interaction is not always in a single direction. Authors, whether they use writing or not, try to control the responses of a listening audience. A variable tradition can be fixed, not just by writing as a technology, but by such different processes as the establishment of a Panhellenic version of an Attic myth and a Hellenistic city's creation of a single celebratory history.

Human referential communication is often thought as coding–decoding a set of symbols, neglecting that establishing shared meanings requires a computational mechanism powerful enough to mutually negotiate them. Sharing the meaning of a novel symbol might rely on similar conceptual inferences across communicators or on statistical similarities in their sensorimotor behaviors. Using magnetoencephalography, we assess spectral, temporal, and spatial characteristics of neural activity evoked when people generate and understand novel shared symbols during live communicative interactions. Solving those communicative problems induced comparable changes in the spectral profile of neural activity of both communicators and addressees. This shared neuronal up-regulation was spatially localized to the right temporal lobe and the ventromedial prefrontal cortex and emerged already before the occurrence of a specific communicative problem. Communicative innovation relies on neuronal computations that are shared across generating and understanding novel shared symbols, operating over temporal scales independent from transient sensorimotor behavior.

A semi-analytical technique, effective index-based matrix method (EIMM), has been applied to determine the coupling length of continuous wave UV-written directional coupler for different gaps between the waveguides as well as the pure bending loss and transition loss of S-curved waveguides estimated to optimize the transition length ( ) and lateral offset ( ). The refractive index profiles of the directional coupler were computed by solving the heat flow equation on the surface of LiNbO crystal, and used as input to EIMM.

Calls for more holistic research, especially ones that deal with law and its implications for local languages, have increased in recent years. The present study used narrative research design to investigate the beliefs and experiences of one participant about his role in preserving a local language in the Special Region of Yogyakarta, Indonesia. In other words, the purpose of this study was to describe the life of the participant, collect and tell stories about the participant’s life, and then write narratives of his experiences by proposing two research questions: (1) how can the possible impacts of Law No.24 / 2009 on Javanese language be managed? and (2) what specific strategies have the potential to result in more effective Javanese language preservation and promotion in the Special Region of Yogyakarta, Indonesia? The findings revealed that revitalization and development of Javanese language and literature and also provincial government responses to Javanese language and script crisis could be considered as solutions. More specifically, fostering cultural activities with stakeholders in both academic and non-academic domains was the way to prevent the possible negative effects of Law No. 24 / 2009 on Javanese language. It was also observed that initiating an Act could be the best strategy to revitalize Javanese language and script. These findings suggest that Center for Language and the provincial government have an important concern to respect Javanese language and culture.