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Journal articles on the topic 'Clash of civilizations'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Kharkevich, M. V. "Civilizations in World Politics: Reasons for Clash and Dialogue." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 159–67. http://dx.doi.org/10.24833/2071-8160-2015-4-43-159-167.

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Civilizations are not a novel subject of research.Todaytheyareincreasinglypopularbothinaca demicandpoliticalspheres.State and non-state actors talk as if civilizations were real actors of world politics. The article outlines the intellectual map of civilizational research in world politics. It finds three actual and one possible directions of civilizational research, namely: civilizational dynamic, inter civilizational ethics, politics of civilizations and civilizational politics. The author stresses the importance of nonessentialist approach in civilizational dynamics studies, its leader being Peter Katzenstein. The rest of the article is devoted to cultivating the selected research direction. The author proposes to view civilizations as a strategic reference framework rather than a real actor of world politics. These reference frameworks are constructed on religious value basis and detailed in a shared literature corpus. They are heterogeneous and in a constant state of flux. It can be viewed as a continuum with one pole being a fundamentalist state of civilization and the opposite one - post secular state of civilization. The middle ground is occupied by secular civilization. The clash and dialogue are not among civilizations but rather among different states or social groups within and among civilizations. The most conflictual group is a fundamentalist one, its reference framework is totally determined by religious values. Compromise for such a group is impossible. The most cooperative group is post secular one since it is based on dialogue. The author concludes that dialogue is guaranteed among post secular societies within the Christian civilization. Within and among non-Christian civilizations dialogue is possible but not guaranteed.

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Neumayer, Eric, and Thomas Plümper. "International Terrorism and the Clash of Civilizations." British Journal of Political Science 39, no. 4 (July 17, 2009): 711–34. http://dx.doi.org/10.1017/s0007123409000751.

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Huntington referred to a ‘clash of civilizations’ revealing itself in international terrorism, particularly in the clash between the Islamic civilization and the West. The authors confront his hypotheses with ones derived from the strategic logic of international terrorism. They predict more terrorism against nationals from countries whose governments support the government of the terrorists’ home country. Like Huntington, they also predict excessive terrorism on Western targets, not because of inter-civilizational conflict per se, but because of the strategic value of Western targets. Contra Huntington, their theory does not suggest that Islamic civilization groups commit more terrorist acts against nationals from other civilizations in general, nor a general increase in inter-civilizational terrorism after the Cold War. The empirical analysis – based on estimations in a directed dyadic country sample, 1969–2005 – broadly supports their theory. In particular, there is not significantly more terrorism from the Islamic against other civilizations in general, nor a structural break in the pattern of international terrorism after the Cold War.

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Byshok, Stanislav O. "“Clash of Civilizations” Concept in the EU Right-Wing Populists’ Discourse." RUDN Journal of Political Science 21, no. 4 (December 15, 2019): 745–54. http://dx.doi.org/10.22363/2313-1438-2019-21-4-745-754.

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The concept of “clash of civilizations”, proposed by S. Huntington in the early 1990s, has been controversial, yet has found a solid following, primarily among the right side of the political spectrum in Europe and the US. Since such humanitarian aspects as culture, religion, civilization and national identity are central to modern political debates in the West, it is essential to delve more deeply into civilizational discourse of political actors. This article examines the idea of “clash of civilizations” in the rhetoric of three key right-wing populist parties of the EU: the French “National Rally” (“Rassemblement National”), the Hungarian “Fidesz” and the Dutch “Party for Freedom” (“Partij voor de Vrijheid”). While Huntington wrote about clashes of nations, representative of different civilizations, the right-wing populist focus on civilization clashes at national levels, primarily between Muslim immigrants coming to the EU, whose beliefs are pictured as intrinsically hostile to western values, and native-born Europeans who supposedly hold “JudeoChristian” civilizational identity. Judeo-Christian identity can de described as an “imaginary community” comprising some aspects of Christianity, Enlightenment & humanistic philosophy, which implies secularism and respect for human rights.

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4

Karabal, Mohammed M. "Clash of Civilizations or Clash of Religions?" American Journal of Islam and Society 11, no. 1 (April 1, 1994): 132–35. http://dx.doi.org/10.35632/ajis.v11i1.2467.

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Every phase of American foreign policy has found its supporters inAmerican academia. The Cold War had its famous academicians who notonly justified American foreign policy at that time but later becameprominent decisionmakers. Henry Kissinger and Zbigniew Baezinski arestill remembered as successful academicians who became policymakers.However, only one prominent scholar has been able to survive the ColdWar with his credibility intact while maintaining his influence on Americanforeign policy: Samuel P. Huntington.In his recent article on "The Clash of Civilizations" (Foreign Afsairs77:3), Huntington attempts to predict the scenario of the New WorldOrder that will have to be dealt with by the West. He then seeks to influencenot only American foreign policy, but that of the entire West. Hisopening argument is that the old topology of conflict will be replaced byconflicts of civilizations. The world will be divided according to existingcivilizations (i.e., western, Islamic, Confucianist, Hindu, Buddhist, LatinAmerican, and possibly African). He then MITOWS the list of enemies totwo civilizations: Confucianism and Islam. This short commentary willconcentrate on the reasons behind Huntington's article in order to uncoverthe decay that is eating away at the beautiful face of the West.The Supremacy of Western CivilizationFrom the beginning, Huntington attempts to convince the reader thatthe West represents a homogeneous culture. In addition, he infers that itsculture and civilization is desired because it is superior and therefore naturalfor it to dominate. Here, he lacks the necessary credibility to providea reason for such supremacy. Such a worldview is not new, for the samementality helped to form similar justifications for westem colonialism:"civilizing mission" and the "white man's burden" are the predecessorsto Huntington's arguments.Indirectly, Huntington calls upon the nonwestem world &I join westemcivilization. He assumes that some nonwestem civilizations might acceptwestem dominance faster and easier than others. The obstacles forjoining, which are most difficult for Islamic and Confucian societies, canbe traced to their cultures. He argues that such societies will not only rejectwestem civilization, but that they will develop their own economicand military capabilities through cooperation with each other. But whyshould he nonwestem world "join" the West, especially when "join," inHuntington's dictionary, means "dependent" or "servant" of the West, not ...

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5

Strechie, Mădălina. "Alexander the Great and the “Clash” of Ancient Civilizations." International conference KNOWLEDGE-BASED ORGANIZATION 24, no. 2 (June 1, 2018): 421–26. http://dx.doi.org/10.1515/kbo-2018-0126.

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Abstract Alexander the Great was not only a great political leader, but also an amazing general. He did not face only armies, but entire civilizations which he forced to merge, following his own example. We believe that his most lasting victory was the Hellenistic civilization, a new civilization that emerged after the “clash of civilizations” that Alexander, the great leader, had opposed, namely the Greek civilization versus the Persian civilization. His war was totally new, revolutionary, both in terms of fighting tactics, weapons, and especially goals. Alexander became the Great because of his ambition to conquer the world from one end to the other. Beginning with the pretext meant to take revenge for the Persian Wars, his expedition to the Persian Empire was in fact a special “clash of civilizations”. With Alexander, the West fully demonstrates its expansionist tendencies, conquering at first an empire and civilization after civilization. Thus, in turn, the Greek crusher of the new half-god of war defeated the Phoenician, Egyptian, Persian civilizations (the coordinator of the empire that initiated for the first time the process of assimilation of the defeated ones, namely Persanization).From the military point of view, Alexander the Great was the initiator of the lightning war, of course mutatis mutandis, forming a military monarchy within the conquered civilizations, turning for the first time in history, generals into important politicians, we think here of the Diadochi. Alexander the Great forced the limits beyond human possibilities, beyond the map and beyond fate. He is the most original general of history, precisely in his manner of making war and imposing peace, being the toughest “shock of civilizations”

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BEREND, IVAN T. "Clash of civilizations?" European Review 10, no. 4 (October 2002): 423–28. http://dx.doi.org/10.1017/s1062798702000340.

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There have been numerous fault-lines in society in the past due to religion, race, social class and nation. Current fault-lines relate to demography: the West has a falling population whereas many countries elsewhere in the world are undergoing large population growth; net emigration has been replaced by immigration. The previous Western dominance in economic activity has also changed and the balance has moved east. These and other factors are considered as pointers to the future.

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7

Beale, Angela. "Clash of Civilizations?" Journal of Physical Education, Recreation & Dance 85, no. 8 (September 26, 2014): 3–4. http://dx.doi.org/10.1080/07303084.2014.946832.

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8

Acharya, Amitav. "The Myth of the “Civilization State”: Rising Powers and the Cultural Challenge to World Order." Ethics & International Affairs 34, no. 2 (2020): 139–56. http://dx.doi.org/10.1017/s0892679420000192.

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Abstract“Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of civilization state inevitable? Will it further undermine the liberal international order and fuel a clash of civilizations, as predicted by the late Samuel Huntington? Or might ideas from East Asian and other non-Western civilizations contribute to greater pluralism in our thinking about world order and the study of international relations?

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He, Baogang. "Civilizational Perspectives of the Belt and Road Initiative: A Critical Testing of Huntington’s Thesis of the Clash of Civilizations in the BRI Context." China and the World 04, no. 02 (June 2021): 2150010. http://dx.doi.org/10.1142/s2591729321500103.

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In recent years, a civilizational perspective as a part of geopolitical analysis is deployed to fuel geopolitical concern. China’s Belt and Road Initiative (BRI) has been viewed as a case of the clash of civilizations between the West and China. This paper scrutinizes the civilization-based geopolitical approach and analysis. It tests the “civilizational-clash” thesis beyond the Sinic–West relations through the cases of the Sinic–Islamic and Sinic–Hindu relations. An examination and comparison of different civilizational responses to the BRI helps us to develop a critical perspective to investigate the problems in the BRI, in particular the potential civilizational fault-lines along the BRI route. The paper rejects the simplistic version of civilization-based geopolitical analysis as insufficient, problematic, and even misleading. It has sought to refine and nurture a more sophisticated and rigorous approach to the complex connection between the BRI and civilization.

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Taylor, Jonah. "The Clash of Civilizations in the Syrian Crisis: Migration and Terrorism." International Journal of Social Science Research and Review 2, no. 4 (December 1, 2019): 1–10. http://dx.doi.org/10.47814/ijssrr.v2i4.25.

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The Syrian crisis can be the beginning of a new civilization conflict. Ethnic and religious pluralism is clearly evident in this country; Muslims: Sunnis, Duroz, Alawites, Shiites, and Ismailis; Orthodox Christians, Catholics, Maronites, Protestants, and Turkmen and Kurdish ethnic minorities. The Syrian crisis in 2011 appeared to be protesting against the ruling elite (Alawi). Due to the presence of various cultures and religions, it seems that this will make the Syrian crisis a prelude to a renewed clash of civilizations. The present research seeks to answer these questions: What are the basic propositions of the theory of the clash of civilizations and how is it represented in the Syrian crisis? Since according to Samuel Huntington, the foundation of civilizations, religious and cultural backgrounds, and cultural and religious identities are the main source of the clash of civilizations; Therefore, the war on terrorism, the Syrian crisis, the emergence of ISIL and the presence of the US military and international interventions, the competition of regional and trans-national powers, is express the clash of civilizations.

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11

Osmani, Noor Mohammad, and Tawfique Al-Mubarak. "Islam and the West: Coexistence or Clash?" Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 363–74. http://dx.doi.org/10.31436/jia.v8i0.241.

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Samuel Huntington (1927-2008) claimed that there would be seven eight civilizations ruling over the world in the coming centuries, thus resulting a possible clash among them. The West faces the greatest challenge from the Islamic civilization, as he claimed. Beginning from the Cold-War, the Western civilization became dominant in reality over other cultures creating an invisible division between the West and the rest. The main purpose of this research is to examine the perceived clash between the Western and Islamic Civilization and the criteria that lead a civilization to precede others. The research would conduct a comprehensive review of available literatures from both Islamic and Western perspectives, analyze historical facts and data and provide a critical evaluation. This paper argues that there is no such a strong reason that should lead to any clash between the West and Islam; rather, there are many good reasons that may lead to a peaceful coexistence and cultural tolerance among civilizations

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12

Podberezkin, A. I., and M. V. Kharkevich. "Local Civilizations in Eurasia: Long Term Scenario of Interaction." MGIMO Review of International Relations, no. 4(43) (August 28, 2015): 152–58. http://dx.doi.org/10.24833/2071-8160-2015-4-43-152-158.

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The article is devoted to analyzing the interactions of local civilization in the world and in Eurasia. The authors pays close attention to the theoretical issues of the subject matter. They choose for their analysis the nonessential conception of civilization. It allows societies with in a single civilization with radically different views on the civilizational reference framework. This conception explains why there are more clashes within a civilization, then among them. Then the author dwell sont he issue of civilizational conflict in Eurasia. The focal point of the conflict is the clash between Russian and American local civilizations. The authors develop the most probable scenario of civilizational interaction, which is their arm conflict. Then they develop three variations of this scenario: optimistic, realistic and pessimistic. The authors believ et hatby2020 Western local civilization will lose its political monopoly. It means that Russia should be ready with successes with its integration projects in Eurasia. Other wise it can fall preyto China.

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13

Huntington, Samuel P. "The Clash of Civilizations?" Foreign Affairs 72, no. 3 (1993): 22. http://dx.doi.org/10.2307/20045621.

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Gershman, Carl. "The clash within civilizations." Journal of Democracy 8, no. 4 (1997): 165–70. http://dx.doi.org/10.1353/jod.1997.0055.

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15

Gokmen, Gunes. "Clash of civilizations demystified." European Journal of Political Economy 60 (December 2019): 101747. http://dx.doi.org/10.1016/j.ejpoleco.2018.08.011.

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16

Bakke, Kristin M. "Clash of Civilizations or Clash of Religions?" International Studies Review 7, no. 1 (March 2005): 87–89. http://dx.doi.org/10.1111/j.1521-9488.2005.00465.x.

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Fox, Jonathan. "Clash of Civilizations or Clash of Religions." Ethnicities 1, no. 3 (September 2001): 295–320. http://dx.doi.org/10.1177/146879680100100302.

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18

Kychkyruk, T. V. "S. Huntington and his concept of civilizations." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 114–18. http://dx.doi.org/10.31548/hspedagog2020.03.114.

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Nowadays, the clash of civilizations is the greatest threat to world peace, and an international order based on civilizations is the surest measure to prevent world war. Huntington’s model of civilization offers a possible version of the geopolitical future of the world. The researcher emphasizes that it is very dangerous to ignore the very fact of the existence of civilizations, their inherent cultural identities, value systems, interests, preferences. Interpreting civilizations as the highest cultural entities that exist much longer than states, political systems, and classes, Huntington recognized the uniqueness of each civilization and their right to self-determination. The paper attempts to investigate the concept of civilizations elaborated by S. Huntington. The author used cultural-historical and integrative approaches.

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Karwadi, Aninditya Sri Nugraheni, and Shindy Lestari. "From Clash to Dialogue of Civilizations Finding Common Ground Between Civilizations Islamic and the West." EDUKASI : Jurnal Pendidikan Islam (e-Journal) 9, no. 2 (December 9, 2021): 253–69. http://dx.doi.org/10.54956/edukasi.v9i2.39.

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Civilization built on the principle of religion is certainly returned to its basic character, then what happens is not a clash of civilizations, but instead is the process of filling each other, complementing and influencing each other. In this framework, what must be built is to open space for the creation of dialogue between civilizations in order to fight for the meeting point of Western civilization and Islam globally, which also paves the way for the realization of mutual tolerance. The method used library research, collection techniques in this study, first select documents or literature related to research studies, secondary sources of data in this study are books that support the purpose about discussion of the dialogue of civilizations looking for common ground between Islamic civilization and the underlying west of Samuel P. Huntington's thesis. Procedures and stages of research that will be carried out by researchers in general there are three stages, namely the stage of preparation, implementation, reporting. In conducting data analysis, the author will use descriptive analysis These findings can mean a discussion about: 1) sketches of Islam's relationship with the West, 2) Islam and the West: conflicts or interests?, 3) dialogue of Islamic and Western civilizations: could it be?, 4) implications for diverse tolerance in Indonesia. So that the dialogue of Islamic and Western civilizations will be more able to understand the existence of ritual differences and produce mutual understanding and interpretation of diversity in the contemporary world.

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Kurth, James. "New Secular Religion and the Clash with Neotraditional Great Religions." Unio Cum Christo 6, no. 2 (October 1, 2020): 19. http://dx.doi.org/10.35285/ucc6.2.2020.art1.

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The United States in 2020 is in the midst of its greatest crisis since that of the Great Depression and the Second World War. This crisis is the result of large numbers of Americans, especially elite Americans, abandoning the traditional American religion, which was originally based upon Reformed Protestantism, and replacing it with a new secular religion, which is global progressivism. The determined efforts of these elites to promote this secular and postmodern religion on a global scale have produced a determined resistance, also on a global scale. This global resistance is mounted by several neotraditional religions and their civilizations, which are the contemporary heirs of such ancient and traditional religions as Islam, Confucianism, Hinduism, and Eastern Orthodoxy KEYWORDS: American Creed, Axial Age civilizations, globalization, global progressivism, neotraditional civilizations, public theology, Reformed Protestantism, secularization, secular religion, Western civilization

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21

Sheldon, Rose Mary. "An Ancient Clash of Civilizations?" Intelligence and National Security 25, no. 6 (December 2010): 856–61. http://dx.doi.org/10.1080/02684527.2010.537882.

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Alam, M. Shahid. "A Clash of Civilizations? Nonsense." Journal of The Historical Society 2, no. 3-4 (June 28, 2008): 379–95. http://dx.doi.org/10.1111/1540-5923.234031.

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23

Leone, Massimo. "The clash of semiotic civilizations." Sign Systems Studies 45, no. 1/2 (July 5, 2017): 70–87. http://dx.doi.org/10.12697/sss.2017.45.1-2.05.

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Why was Greimas’ theoretical proposal so divisive? Why did his disciples worship the new analytical method, while his detractors harshly rejected it? The article claims that the strength, as well as the weakness, of Greimassian semiotics consists in positing a rational way to determine the range of meanings of a text. Semiotic interpretive methods that are more aware of the diachronic dimension, such as Eco’s interpretive semiotics or Lotman’s semiotics of culture, inflect this view by anchoring the rationality of interpretation to the reasonableness of a community of interpreters that is, by definition, changing over time. The article claims that, on the one hand, Greimas’ theoretical stance is in line with the predominant ‘culture of meaning’ distilled by the Western civilization from the Greeks until the Enlightenment, stressing the value of truth as correspondence between textual evidence and its hermeneutics. On the other hand, the article also suggests that Eco’s and Lotman’s insistence on the dynamic character of hermeneutic communities entails a politics of meaning meant to preserve the core of the Western ‘semiotic civilization’ against threats that aim at deeply subverting it from both the inside or the outside of the semiosphere.

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Inglehart, Ronald, and Pippa Norris. "The True Clash of Civilizations." Foreign Policy, no. 135 (March 2003): 62. http://dx.doi.org/10.2307/3183594.

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HUNTINGTON, SAMUEL. "The Clash of Civilizations Revisited." New Perspectives Quarterly 30, no. 4 (October 2013): 46–54. http://dx.doi.org/10.1111/npqu.11402.

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HUNTINGTON, SAMUEL P. "The Clash of Civilizations Revisited." New Perspectives Quarterly 24, no. 1 (January 2007): 53–59. http://dx.doi.org/10.1111/j.1540-5842.2007.00868.x.

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27

Casanova, José. "Cosmopolitanism, the clash of civilizations and multiple modernities." Current Sociology 59, no. 2 (March 2011): 252–67. http://dx.doi.org/10.1177/0011392110391162.

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The article examines the three alternative conceptions of the emerging global order with special reference to the place and role of the world religions in that order. (1) Cosmopolitanism builds upon developmental theories of modernization that envision this transformation as a global expansion of western secular modernity, conceived as a universal process of human development. Secularization remains a key analytical as well as normative component. Religions that resist privatization are viewed as a dangerous ‘fundamentalism’ that threatens the differentiated structures of secular modernity. (2) Huntington’s conception of the ‘clash of civilizations’ maintains the analytical components of western modernity but stripped of any universalist normative claim. Modernity is a particular achievement of western civilization that is grounded in the Judeo-Christian tradition. The world religions are the continuously vital core of what are essentially incompatible civilizations doomed to clash with one another for global hegemony. (3) The model of ‘multiple modernities’ is presented as an alternative analytical framework that combines some of the universalist claims of cosmopolitanism, devoid of its secularist assumptions, with the recognition of the continuous relevance of the world religions for the emerging global order.

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Seif-Amirhosseini, Zahra. "A Critical Reassessment of Huntington’s “Clash of Civilizations” Thesis." American Journal of Islamic Social Sciences 30, no. 2 (April 1, 2013): 42–76. http://dx.doi.org/10.35632/ajiss.v30i2.306.

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My critique of Samuel Huntington’s “clash of civilizations” thesis is divided into three sections. The first section provides a critical reassessment of his definition of civilization, modernization and westernization from an Islamic perspective, or, more broadly, a religio-traditional understanding of civilization and its various historical manifestations. I also present an academic critique from the perspective of political science and sociology. Consequently, these two perspectives are sometimes set out separately and sometimes intertwined. The second section attempts to demonstrate how his analysis of Islam is based on cultural essentialism, which views Islam as an inherent threat and a stumbling block to democratic development, and to explain how his theories are both inaccurate and extremely dangerous in terms of their political and policy implications. The third section comprises an analysis of his theory’s impact on policy and its consequences for the United States.

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Seif-Amirhosseini, Zahra. "A Critical Reassessment of Huntington’s “Clash of Civilizations” Thesis." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 42–76. http://dx.doi.org/10.35632/ajis.v30i2.306.

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My critique of Samuel Huntington’s “clash of civilizations” thesis is divided into three sections. The first section provides a critical reassessment of his definition of civilization, modernization and westernization from an Islamic perspective, or, more broadly, a religio-traditional understanding of civilization and its various historical manifestations. I also present an academic critique from the perspective of political science and sociology. Consequently, these two perspectives are sometimes set out separately and sometimes intertwined. The second section attempts to demonstrate how his analysis of Islam is based on cultural essentialism, which views Islam as an inherent threat and a stumbling block to democratic development, and to explain how his theories are both inaccurate and extremely dangerous in terms of their political and policy implications. The third section comprises an analysis of his theory’s impact on policy and its consequences for the United States.

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Kreuzer, Karl. "Clash of civilizations und Internationales Privatrecht." Rechtswissenschaft 1, no. 2 (2010): 143–83. http://dx.doi.org/10.5771/1868-8098-2010-2-143.

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Иванов, Петр. "Clash of Civilizations or Sustainable Development?" Полис. Политические исследования (Polis. Political Studies), no. 2 (March 20, 2015): 162–72. http://dx.doi.org/10.17976/jpps/2015.02.11.

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Gottfried, Paul. "The Clash of Civilizations: Italian Style." Orbis 47, no. 1 (December 2003): 169–75. http://dx.doi.org/10.1016/s0030-4387(02)00181-3.

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Jurásek, Miroslav. "Clash of civilizations: the Popper test." ACC Journal 23, no. 3 (December 31, 2017): 213–22. http://dx.doi.org/10.15240/tul/004/2017-3-018.

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Abozaid, Ahmed M. "“Clash of Civilizations” at Twenty-Five." Contemporary Arab Affairs 11, no. 4 (December 2018): 135–58. http://dx.doi.org/10.1525/caa.2018.114007.

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This summer, American academia will celebrate the twenty-fifth anniversary of Samuel Huntington’s most controversial article, later book, on the post-Cold War era. “Clash of Civilizations?” was published for the first time in the summer issue of the semi-scholarly journal Foreign Affairs, and was considered the manifesto of US foreign policy after the fall of the Soviet Union. With his publication, Huntington established the foundation of what would become the dominant and unchallenged narrative discourse in world politics during the 1990s and 2000s, especially after the 9/11 attacks on New York and Washington. Huntington created the discourse of “Islam is the enemy” and “Islam is the new bogeyman,” to use Stephen Walt’s analogy. Now, twenty-five years after its publication, this article evaluates whether Huntington’s assumption was correct. Does Islam really represent a global threat? And are Muslims the bogeymen of the twenty-first century? The answer, according to this article, is emphatically no!

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Kim, Taewoo. "Islamic Terrorism and Clash of Civilizations." Korean Journal of Defense Analysis 14, no. 1 (March 2002): 97–117. http://dx.doi.org/10.1080/10163270209464015.

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SHAVIT, SHABTAI. "This Is A Clash of Civilizations." New Perspectives Quarterly 23, no. 4 (September 2006): 33–34. http://dx.doi.org/10.1111/j.1540-5842.2006.00844.x.

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Huntington, Samuel P. "'The Clash of Civilizations'-A Response." Millennium: Journal of International Studies 26, no. 1 (March 1997): 141–42. http://dx.doi.org/10.1177/03058298970260010201.

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Kim, JinGong. "Where Does the Clash of Civilizations Occur? : US-China Discourse Conflict over ‘the Clash of Civilizations’." Journal of Modern Chinese Literature 92 (January 31, 2020): 149–78. http://dx.doi.org/10.46487/jmcl.2020.01.92.149.

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Glonnegger, Nina-Birke. "Clash or alliance." Politikon: The IAPSS Journal of Political Science 14, no. 1 (April 30, 2008): 25–42. http://dx.doi.org/10.22151/politikon.14.1.2.

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Huntington's "Clash of Civilizations" theory gained new topicality through actual events in the political world climate against the background of 9/11 and the wars in Iraq and Afghanistan. Along with those conflicts, Huntington's theses seem to be more current than ever before and became the focus of the public discourse, in which - it seems - the gap between supporters and adversaries gets bigger every day. This article aims to evaluate his theory within the context of actual political events in the field of international relations. The empirical attempt of this study will be the presentation and evaluation of conflict statistics regarding the conflict climate in the years 2000 and 2006 in order to confirm or disprove several aspects of the clash of civilizations hypothesis.

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Strechie, Mădălina. "The Punic Wars: A “Clash Of Civilizations” In Antiquity." International conference KNOWLEDGE-BASED ORGANIZATION 21, no. 2 (June 1, 2015): 650–55. http://dx.doi.org/10.1515/kbo-2015-0110.

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Abstract The conflict that opposed the Carthaginians, called puny by the Romans, and the Eternal City, was one of epic proportions, similar to the Iliad, because, just as in the Iliad one of the combatants was removed forever, not only from the political game of the region, but also from history. The Punic Wars lasted long, the reason/stake was actually the control of the Mediterranean Sea, one of the most important spheres of influence in Antiquity. These military clashes followed the patterns of a genuine “clash of civilizations”, there was a confrontation of two civilizations with their military blocks, interests, mentalities, technologies, logistics, strategies and manner of belligerence. The two civilizations, one of money, the other of pragmatism, opposed once again, after the Iliad and the Greco-Persian wars, the Orient (and North Africa) with the West, thus redrawing the map of the world power. The winner in this “clash” was Rome, by the perseverance, tenacity and national unity of its army to the detriment of Carthage, a civilization of money, equally pragmatic, but lacking national political unity. So the West was victorious, changing the Roman winners in the super-power of the ancient world, a sort of gendarme of the world around the Mediterranean Sea which was turned into a Roman lake (Mare Nostrum.)

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Sirohi, Rashmi. "In Trail of the Clash of two Civilizations." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 28, 2020): 84–97. http://dx.doi.org/10.24113/ijellh.v8i9.10767.

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Nature is full of mysteries which compel one to explore the hidden passages. The passionate urge might take a traveller into the deepest corners of forgotten lands which have truths to be unraveled. Each and every space dynamics has its own temporality and ideological framework which shapes the entire course of ones ideas. The paper will talk about the travelling account of Che Guevara captured in his memoir The Motorcycle Diaries. The book traces the early travels of this Marxist revolutionary. The idea behind is to mark the curvature of topological transformation and its impact on the ideological framework of a person. The paper will explore the interconnections and impact of different spaces encountered during a travel and the nature of discourse which develops during such explorations. Ideas have a disposition to travel with the moving discourse where the architectural domain shapes the outline of the traveller’s thought process. Here Che Guevara’s trip through South America will portray the flow of ideas through different spaces formulating the base for his revolutionary ideas. Through the account of Francisco Pizarro during the conquest of Incan civilization and through the impact of this event on the civilization as a collective whole, the paper will attempt to analyze the ethical curvature of two distinct civilizations, namely the Incan and the Christian Imperial West. The conquest of the South American continent and the consequent clash was cataclysmic, as the socio-economic subversion is still embedded almost non- retrievably deep in terms of its collateral. The paper will include “Heights of Machu Picchu” by Pablo Neruda which again is set during his travelling account to Machu Picchu, which is the marker of a lost civilization where the distorted architecture echoes the richness and the loss at the same time.

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Mohammadi, Shoayb, Vladyslav Butenko, Zohreh Ghadbeigi, and Masoumeh Ahangaran. "The Clash of Civilizations in the Syrian Crisis." Revista de la Universidad del Zulia 11, no. 31 (October 1, 2020): 302–22. http://dx.doi.org/10.46925//rdluz.31.19.

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The Syrian crisis may be the beginning of a new conflict of civilizations. Ethnic and religious pluralism is clearly evident in this country: Muslims (Sunnis, Druze, Alawites, Shiites and Ismailis); Christians (Orthodox, Catholics, Maronites, Protestants) and Turkmen and Kurdish ethnic minorities. The Syrian crisis of 2011 seemed to go against the ruling elite (Alawis). With the escalation of the conflict, the country gradually became the scene of a civil war characterized by international dimensions. In this way, the conflict became a multilateral battle in which, on the one hand, the participants in it were the local element in the form of the government of Bashar al-Assad and extremist terrorist groups such as Jabhat al-Nusra, ISIL and Ahrar al-Sham; and on the other hand, the United States and its European allies, Saudi Arabia and some States of the Persian Gulf; and Iran and the axis of resistance, as well as Russia and China. Due to the presence of diverse cultures and religions, it appears that this will make the Syrian crisis a prelude to a renewed clash of civilizations. This research seeks to answer these questions: What are the basic propositions of the theory of the clash of civilizations and how is it represented in the Syrian crisis? Since, according to Samuel Huntington, the main sources of the clash of civilizations are the foundation of civilizations, religious and cultural antecedents, and cultural and religious identities. Consequently, they are expressions of the clash of civilizations: the war on terrorism, the Syrian crisis, the rise of ISIL and the presence of US military and international interventions, the competition of regional and transnational powers.

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Vakulova, Tatyana. "The Crimean War: a Clash of Civilizations." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 21, no. 6 (December 2016): 38–45. http://dx.doi.org/10.15688/jvolsu4.2016.6.4.

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Rasmussen, D. "Rawls, Religion, and the Clash of Civilizations." Telos 2014, no. 167 (June 1, 2014): 107–25. http://dx.doi.org/10.3817/0614167107.

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Henriques, Hugo. "The epicenter of the clash of civilizations." Hegel Jahrbuch 2019, no. 1 (January 1, 2019): 598–604. http://dx.doi.org/10.3790/hgjb.2019.1.598.

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Bajpai, Kanti. "Samuel P. Huntington's Clash of Civilizations Reconsidered." International Studies 36, no. 2 (April 1999): 165–89. http://dx.doi.org/10.1177/0020881799036002004.

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Daniel, W. L. "Editorial: Islam and the "Clash of Civilizations"." Journal of Church and State 48, no. 3 (June 1, 2006): 509–23. http://dx.doi.org/10.1093/jcs/48.3.509.

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Grondelski, J. "The Clash of Civilizations or Civil War." Journal of Church and State 57, no. 2 (March 31, 2015): 373–75. http://dx.doi.org/10.1093/jcs/csv018.

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Mohd-Asraf, Ratnawati. "English and Islam: A Clash of Civilizations?" Journal of Language, Identity & Education 4, no. 2 (January 4, 2005): 103–18. http://dx.doi.org/10.1207/s15327701jlie0402_3.

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Senghaas, Dieter. "A Clash of Civilizations - An Idée Fixe?" Journal of Peace Research 35, no. 1 (January 1998): 127–32. http://dx.doi.org/10.1177/0022343398035001010.

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