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On Dhu al Hijjah 12, 1408 AH, July 26, 1988 Professor Fazlur Rahmanbreathed his last as a result of post-cardiac surgery complications at the BillingsHospital in Chicago. At the time of his death he was the Harold H. SwiftDistinguished Service Professor of Islamic Thought at the University ofChicago where he had taught for about two decades. Born in Punjab (Pakistan)in 1332 AH / 1919 AC, Professor Fazlur Rahman was educated at theuniversities of Punjab and Oxford. He also taught at Durham (England) andMcGill (Canada) and served as director, Central Institute of Islamic Researchin Pakistan.A prolific writer and an outstanding scholar of Islam in the traditionof Mohammad Iqbal, Dr. Fazlur Rahman influenced a whole generation ofyoung Muslim intellectuals, students, and probably more importantly, hisWestern colleagues in the field of Islamic Studies. Although consideredcontroversial on certain issues, he was a scholar of encyclopedic breadth inthe true tradition of classical Islamic scholarship. His interests ranged fromthe classical period to modem times; from the Qur’an and hadrh to$qh,philosophy and science; and from education and history to contemporarysocio-political developments in the Muslim World. Throughout his career,however, his first and foremost loyalty and devotion had been to the Qur’an.He was a brilliant student and an extraordinarily perceptive commentatorof the Qur’an. He lived, wrote, and thought for most of his life within aframework that was defined by his love and study of the Qur’an.His was a mind of a logician and a philosopher and a heart of a devoutMuslim. His writings on Islam were not only the product of a meticulousscholar with great intellectual rigor and analytical skills but also that of apassionate and devoted Muslim who was deeply concerned about the spiritual,moral and material well-being of his fellow Muslims. He believed in thefundamental importance of intellectual renaissance as the most important prerequisitefor Islamic revival. A careful examination of his writings revealsa vigorous mind working in the highest traditions of human scholarship ofEast and West and providing the intellectual and moral underpinnings for ...

'This article intends to explore and expose through the analysis of Morrison's Paradise how the Afro American female writers [re]construct the potential of Afro American ecriture feminine to seek the true freedom and empowerment of black women by appealing them to 'write-through bodies'. To achieve this purpose, this article articulates its theoretical agenda, through the exploration of the work of the outstanding, widely acknowledged award-winning, English speaking Afro American female writer: Toni Morrison. Though it aims to highlight the significance and contribution of the Afro American female novelists towards broadening the frontiers of 'ecriture feminine', it does not aim to offer the generalized history of women writing in Afro American literature. It seeks to propose alternative ways of informed analysis, grounded in discourse and Feminist theories, to evaluate Toni Morrison's contribution to 'ecriture feminine'.

Globalization is a multidimensional phenomenon that has reshaped all the spheres of life and culture. This article explores how language and media have been treated in the cultural dimension of globalization that has had a transforming effect on the lives of the masses of a marginalized group of Native Americans in Alexie's Flight that demonstrates the cultural transformation of the Native Americans under white discursive practices. Manfred B. Steger's theorization serves as a basis for this study to find out how Native Americans are culturally transformed under the ever-increasing influence of globalization. In this process, language has lost its value at an official and cultural level. Alexie's Flight demonstrates the cultural transformation in the Native Americans. This text is about the white discursive practices affecting Native American culture.

This article contends how Toni Morrison has used her black fiction to reject the dominant conceptions of reality and truth constructed by the white pahllogocentric discourses that tended to perpetuate white power interests. The poststructuralist assumption that knowledge and reality are socially constructed phenomenon provides useful insight into Morrison's narrative strategies and helps understand how, on one hand, she represents the ways the history of the black Africans had been badly disfigured in the white discourse resulting in the construction of the negative stereotypes of the black people as barbarians, savages, and uncivilized people whose mythical history and social values were invalidated as inauthentic and savage that needed the enlightening intervention of the white Europeans and, on the other hand, apart from revealing the discursive facts that control reality formation, she disrupts and displaces dominant and oppressive white knowledges.