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Jamel Akbar, Crisis in the Built Environment: The Case of the Muslim City (Singapore: Concept Media, 1988). Pp. 261.

Islam. Major organizations in this development were the Muslim World Congress, the Muslim World League, and the Organization of the Islamic Conference. In his conclusion, Landau discusses Pan-Islam in the context of other "pan" ideologies in the modern era and shows how its religious basis makes it distinctive. Recognizing the changes in global political organizations, Landau concludes, "As large parts of the world are moving towards more concrete forms of association, Pan-Islamists too may well turn a 120-years' old dream from what seemed a Utopia into a political reality" (p. 311). This volume's supplementary materials are also valuable. Twenty-one appendices provide extracts from major statements about Pan-Islam, a useful collection by itself. Many of these items were translated by Landau and appear in English for the first time. They include the resolutions of the First and Second All-Russian Muslim Conventions (1917), various French, Russian, and British reports on Pan-Islam, and proclamations of various organizations. There is also an extensive bibliography which, along with the footnotes, will provide a useful basis for future research. One of the important underlying assumptions in his analysis is the separability of the "political message of Pan-Islam" from the "religious universality of Islam" (p. 166). Landau states that "religious Pan-Islam . . . is not in the province of our study" (p. 183), but he avoids explaining this distinction and assumes the reader will follow the analysis. However, the relationship between the "religious" and "political" dimensions of the Islamic experience is complex and not one on which all agree. Landau's basic framework would have been even more persuasive if he had defined more clearly how it is possible to have a Pan-Islamic movement that is distinct from the religious universality of Islam. Such an explanation would have been particularly useful for dealing with the contemporary period, given Landau's own conclusions that "Islam, rather than Pan-Islam, became an integrative value" for many contemporary Muslims (p. 248). In the era of Islamic resurgence at the end of the 20th century it is becoming increasingly difficult to maintain an analytical framework that assumes a distinction between the political and religious ideals of Islamic unity. This book concentrates on the main Pan-Islamic experiences and covers a host of lesswell-known ones, although, as Landau notes, he omitted those of Southeast Asia. The book should become the standard source for Pan-Islam in the modern era and should be of use to those interested in the development of ideologies in modern times as well as those more specifically concerned with the variety of Islamic experiences. It is a scholarly achievement of the first order.