The Clash of Civilizations and the Remaking of World Order

Huntington explores two major civilizational challenges to the West: The Asian affirmation rooted in economic dynamism, and the Islamic resurgence driven by demographic and cultural revival. He argues that both movements reflect global trends of indigenization and religious revival, but their sources, trajectories, and impacts differ significantly. 

The Asian challenge arises from rapid economic growth, particularly in East Asia, where countries like Japan, South Korea, China, and the “Four Tigers” (103) experienced double-digit growth for extended periods. This economic success has instilled in Asian societies a new sense of cultural pride and civilizational confidence. Wealth is interpreted not merely as economic prowess but as proof of moral and cultural superiority. East Asians increasingly contrast their values—such as communal responsibility, discipline, and deference to authority—with what they perceive as Western decadence and individualism. Huntington notes that this newfound assertiveness manifests as a cultural renaissance, with leaders like Singapore’s Lee Kuan Yew promoting Confucian values as a blueprint for modern governance and economic development.

Historically, Japan and China responded differently to Western influence. Japan adopted Western methods during the Meiji Restoration while preserving its cultural identity, enabling a controlled modernization. After World War II, Japan briefly emulated the United States, but by the 1980s, it reasserted its cultural uniqueness, distancing itself from Western models. China, after failed experiments with Western and Soviet ideologies, turned inward post-Tiananmen Square, combining capitalist reforms with authoritarian politics and Confucian nationalism. By the 1990s, both countries promoted cultural traditions not only to bolster national identity but to also legitimize political authority.

Huntington identifies four components of the Asian affirmation. First, Asians believe their economies will outpace the West and elevate their global influence. Second, they credit their cultural values for this success, emphasizing collective discipline and social harmony. Third, they stress regional commonalities, particularly Confucian ethics, and advocate intra-Asian cooperation. Fourth, they promote their development model as a global alternative, asserting that Asian values have universal relevance and can revitalize other societies. This confidence leads to an “emerging Asian universalism” (109) that parallels the historical self-perception of the West. Asian leaders now depict Western values as culturally specific rather than universal, and criticize Western societies for moral decline. As economic clout grows, so does cultural influence, creating a powerful blend of soft and hard power.

Parallel to this, Huntington examines the Islamic Resurgence, which is fueled by demographic pressures and cultural rediscovery. The Islamic world is undergoing a profound revival that encompasses religious practice, social organization, and political ideology. Muslims, rejecting Western secularism, turn to Islam as a comprehensive guide for modern life. This resurgence is not limited to political Islam or fundamentalism; it is a broad cultural and social movement affecting nearly all Muslim societies. The resurgence parallels the Protestant Reformation in its scope and ambition. Like the Reformation, it seeks to reform society entirely, returning to religious roots to rebuild moral and social order. Unlike the Reformation, however, the Islamic resurgence spans nearly every Muslim-majority society, making it one of the most pervasive religious movements of the late 20th century.

Socially, the resurgence has led to the spread of Islamic schools, charities, and welfare networks, often outperforming state institutions. In countries like Egypt, Jordan, and Indonesia, Islamist organizations fill governance voids by offering education, healthcare, and social services. Politically, the movement has been driven largely by students, professionals, and recent urban migrants. These groups are products of modernization, often highly educated, and socially mobile. They represent a generation seeking identity and legitimacy through Islam, often in opposition to corrupt or secular regimes.

Islamist movements have dominated opposition politics in many countries, partly due to the weakness of liberal democratic forces and the failure of communism. While secular opposition groups were often suppressed or marginalized, Islamist groups used mosques, schools, and social networks as platforms for political organization. In some instances, regimes even encouraged Islamists to counterbalance other threats, inadvertently strengthening their political hand. Governments responded by integrating Islamic values into state policies and symbols. Leaders from Morocco to Malaysia embraced Islamic rhetoric and promoted Islamic education and legal reforms. While these efforts served as political strategies, they also deepened societal Islamization and reinforced the appeal of Islamist ideologies.

Demographic growth has further intensified this trend. Muslim societies have some of the highest population growth rates globally, especially among youth aged 15 to 24. This demographic bulge has provided the manpower for Islamist activism, migration, and at times, militancy. Huntington draws historical parallels to other youth-driven upheavals, arguing that the Islamic youth bulge is a powerful driver of political and social instability. These demographic and cultural dynamics make the Islamic resurgence a destabilizing force in global politics. Youth-driven activism challenges both Muslim governments and neighboring non-Muslim societies. Population pressures spur migration, intensify resource competition, and create friction along civilizational fault lines. Huntington warns that these factors are central to understanding future conflicts between the Islamic world and the West.

While both the Asian affirmation and the Islamic resurgence are destabilizing in the short term, their long-term trajectories differ. Huntington predicts that Asian economic growth will eventually moderate, leading to more complex and potentially more pluralistic political systems. These may not be pro-Western, but will reflect increased regional influence and a shift in global power structures. 

In contrast, the Islamic resurgence, driven largely by demography and cultural revival, will lose momentum as population growth slows in the second and third decades of the 21st century. Nevertheless, both movements will leave lasting legacies. In Asia, cultural pride and economic strength will redefine global institutions and norms. In the Islamic world, the resurgence will strengthen collective identity, indigenization, and transnational Islamist networks. Even if political Islam loses its appeal, new forms of anti-Western nationalism may rise, further complicating global relations.