Anti-Chinese sentiment in the United States has existed since the late 18th century. Its origins have been traced to the American merchants, missionaries, and diplomats who sent home from China "relentlessly negative" reports of the people they encountered there. These attitudes were transmitted to Americans who never left North America, triggering talk of the Yellow Peril, and continued through the Cold War during McCarthyism. Modern anti-Chinese sentiment is the result of China's rise as a major world power. Anti-Chinese sentiment or sinophobia is a broad opposition or hostility to the people, policies, culture, or politics of China.

Anti-Chinese sentiment in Japan has been present since the Tokugawa period. Anti-Chinese sentiments in Japan have been on a sharp rise since 2002. According to Pew Global Attitude Project (2008), unfavorable view of China was 84%, unfavorable view of Chinese people was 73%.

Anti-Chinese sentiment, Sinophobia (from Late Latin "Sinae" "China" and Greek φόβος, "phobos", "fear"), or Chinophobia is a sentiment against China, its people, overseas Chinese, or Chinese culture. It often targets Chinese minorities living outside of China and is complicated by the dilemma of immigration, development of national identity in neighbouring countries, disparity of wealth, the fall of the past central tribute system and majority-minority relations. Its opposite is Sinophilia. Factors contributing to sinophobia include disapproval of the Chinese government, historical grievances, fear of economic competition, and racism. Sinophobia also stems from older ethnic tensions, such as those related to Japanese nationalism, Korean nationalism, Indian nationalism and Vietnamese nationalism.

Islamophobia in Australia is a fear of Islam in Australian society; it has been associated with hostile and discriminatory practices toward Muslim individuals or communities and the exclusion of Muslims from social, cultural and political affairs.

Islamophobia and intolerance towards Muslims has existed well prior to the September 11 attacks on the United States.

Anti-Arabism, Anti-Arab sentiment or Arabophobia is opposition to, or dislike, fear, hatred, and advocacy of genocide of Arab people.

Historically, anti-Arab prejudice has been suggested by such events as the reconquest of the Iberian Peninsula, the condemnation of Arabs in Spain by the Spanish Inquisition, the Zanzibar Revolution in 1964, and the 2005 Cronulla riots in Australia. In the current era, racial prejudice against Arabs is apparent in many countries including Iran, Poland, France, Australia, Israel, and the United States (including Hollywood). Various advocacy organizations have been formed to protect the civil rights of Arab citizens in the United States, such as the American-Arab Anti-Discrimination Committee (ADC) and the Council on American-Islamic Relations (CAIR).

Islamophobia in Sweden refers to the set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Sweden. Historically, attitudes towards Muslims in Sweden have been mixed with relations being largely negative in the early 16th century, improving in the 18th century, and declining once again with the rise of Swedish nationalism in the early 20th century. According to Jonas Otterbeck, a Swedish historian of religion, attitudes towards Islam and Muslims today have improved but "the level of prejudice was and is still high." Islamophobia can manifest itself through discrimination in the workforce, prejudiced coverage in the media, and violence against Muslims.

Islamophobia in Canada refers to set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Canada.

Particularly since the September 11, 2001, attacks in the United States, a variety of surveys and polls as well as reported incidents have consistently given credence to the existence of Islamophobia in Canada.

Islamophobia has manifested itself as vandalism of mosques, and physical assaults on Muslims, including violence against Muslim women wearing the hijab or niqab. In January 2017, six Muslims were killed in a shooting at a Quebec city mosque. The number of Islamophobic incidents have significantly increased in the last two years. Islamophobia has been condemned by Canadian governments on the federal, provincial and municipal level.

The Canadian media have played a mixed role in their coverage of Islamophobia, and have been described as having perpetuated it and/or countered it for Canadian audiences. Canada’s public education system has also been scrutinized for its role as the site of Islamophobic incidents and of the development of Islamophobic attitudes in youth.

Chang (; ) and Eng (; ) Bunker (May 11, 1811 – January 17, 1874) were Thai-American conjoined twin brothers whose condition and birthplace became the basis for the term "Siamese twins".

Xenophobia is the fear and distrust of that which is perceived to be foreign or strange. Xenophobia can manifest itself in many ways involving the relations and perceptions of an ingroup towards an outgroup, including a fear of losing identity, suspicion of its activities, aggression, and desire to eliminate its presence to secure a presumed purity. Xenophobia is a political term and not a recognized medical phobia.

Xenophobia can also be exhibited in the form of an "uncritical exaltation of another culture" in which a culture is ascribed "an unreal, stereotyped and exotic quality". The terms xenophobia and racism are sometimes confused and used interchangeably because people who share a national origin may also belong to the same race. Due to this, xenophobia is usually distinguished by opposition to foreign culture.

Islamophobia in Australia is understood as a set of negative beliefs concerning the Ideology of Islam, as well as a contemporary outlet for general public anger and resentment towards migration and multiculturalism.

Islamophobia in the United States can be described as the unvalidated, highly speculative, affective distrust and hostility towards Muslims, Islam, and those perceived as following the religion and or appear as members of the religion and its associative groups. This social aversion and bias is facilitated and perpetuated by violent and uncivilized stereotypes portrayed in various forms of American media networks and political platforms that result in the marginalization, discrimination, and exclusion of the Muslims and Muslim perceived individuals. Media and politicians capitalize on public fear and distrust of Muslims through laws that specifically target Muslims, while the media emphasizes Muslim religious extremism in association with violent activity.

Advocacy groups like Center for American Progress explain that this social phenomenon is not new, but rather, has increased it’s presence in American social and political discourse over the past ten to fifteen years. They cite that several organizations donate large amounts of money to create the “Islamophobia megaphone”. CAP defines the megaphone analogy as “a tight network of anti- Muslim, anti- Islam foundations, misinformation experts, validators, grass root organizations, religious rights groups and their allies in the media and in politics” who work together to misrepresent Islam and Muslims in the United States. As a result of this network, Islam is now one of the most stigmatized religions, with only 37 percent of Americans having a favorable opinion of Islam, according to a 2010 ABC News/ Washington Post poll. This biased perception of Islam and Muslims manifests itself into the discrimination of racially perceived Muslims in the law and media, and is conceptually reinforced by the Islamophobia Network.

The distinction between Hua () and Yi (), also known as Sino–barbarian dichotomy, is an ancient Chinese concept that differentiated a culturally defined "China" (called Hua, Huaxia 華夏, or Xia 夏) from cultural or ethnic outsiders (Yi "barbarians"). Although Yi is often translated as "barbarian", other translations of this term in English include "foreigners",

"ordinary others" "wild tribes", and "uncivilized tribes."

The Hua–Yi distinction asserted Chinese superiority, but implied that outsiders could become "Hua" by adopting Chinese values and customs.

Juche (; ; ), usually left untranslated, or translated as "self-reliance", is the official state ideology of North Korea, described by the government as Kim Il-sung's "original, brilliant and revolutionary contribution to national and international thought". It postulates that "man is the master of his destiny", that the North Korean masses are to act as the "masters of the revolution and construction", and that by becoming self-reliant and strong a nation can achieve true socialism.

Kim Il-sung (1912–1994) developed the ideology, originally viewed as a variant of Marxism–Leninism until it became distinctly "Korean" in character, whilst incorporating the historical materialist ideas of Marxism–Leninism and strongly emphasising the individual, the nation state and its sovereignty. Consequently, "Juche" was adopted into a set of principles that the North Korean government has used to justify its policy decisions from the 1950s onwards. Such principles include moving the nation towards claimed ""jaju"" (independence), through the construction of ""jarip"" (national economy) and an emphasis upon ""jawi"" (self-defence), in order to establish socialism.

The Practice is firmly rooted in the ideals of sustainability through agricultural independence and a lack of dependency.

The "Juche" ideology has been criticized by many scholars and observers as a mechanism for sustaining the totalitarian rule of the North Korean regime, and justifying the country's heavy-handed isolationism and oppression of the North Korean people. It has also been described as a form of Korean ethnic nationalism, but one which promotes the Kim family as the saviours of the "Korean Race" and acts as a foundation of the subsequent personality cult surrounding them.

Counter-jihad or Counterjihad or Counter-jihad movement is a political current loosely consisting of authors, bloggers, think tanks, street movements and campaign organisations all linked by a common belief that the Western world is being subjected to takeover by Muslims. Several academic accounts have presented conspiracy theory as a key component of the counter jihad movement.

While the roots of the movement go back to the 1980s, it did not gain significant momentum until after the September 11 attacks in 2001 and the 7 July 2005 London bombings. As far back as 2006, online commentators such as Fjordman were identified as playing a key role in forwarding the nascent counter-jihad ideology. The movement received considerable attention following the 2011 Breivik murders whose manifesto extensively reproduced the writings of prominent counter-jihad bloggers, and following the emergence of prominent street movements such as the English Defence League (EDL). The movement has been variously described as pro-Israel, anti-Islamic, Islamophobic, inciting hatred against Muslims, or far-right.

The movement has adherents both in Europe and in North America, which according to some vary in tone. The European wing is more focused on the alleged cultural threat to European traditions stemming from immigrant Muslim populations, whereas the American wing emphasizes an alleged external threat, essentially terrorist in nature.

Tetraphobia (from Greek τετράς—"tetras", "four" and φόβος—"phobos", "fear") is the practice of avoiding instances of the number . It is a superstition most common in East Asian nations.

Islamophobia is an intense fear or hatred of, or prejudice against, the Islamic religion or Muslims, especially when seen as a geopolitical force or the source of terrorism.

The term was first used in the early 20th century and it emerged as a neologism in the 1970s, then it became increasingly salient during the 1980s and 1990s, and it reached public policy prominence with the report by the Runnymede Trust's Commission on British Muslims and Islamophobia (CBMI) entitled "Islamophobia: A Challenge for Us All" (1997). The introduction of the term was justified by the report's assessment that "anti-Muslim prejudice has grown so considerably and so rapidly in recent years that a new item in the vocabulary is needed".

The causes and characteristics of Islamophobia are still debated. Some commentators have posited an increase in Islamophobia resulting from the September 11 attacks, some from multiple terror attacks in Europe and the United States, while others have associated it with the increased presence of Muslims in the United States and in the European Union. Some people also question the validity of the term. The academics S. Sayyid and Abdoolkarim Vakil maintain that Islamophobia is a response to the emergence of a distinct Muslim public identity globally, the presence of Muslims is in itself not an indicator of the degree of Islamophobia in a society. Sayyid and Vakil maintain that there are societies where virtually no Muslims live but many institutionalized forms of Islamophobia still exist in them.

In addition to celibacy, the theory cites declining numbers of marriages and declining birthrates in Japan. According to surveys conducted by the Japan Association for Sex Education, between 2011 and 2013, the number of female college students reporting to be virgins increased. Additionally, surveys conducted by the Japanese Family Planning Association (JFPA) indicated a high number of Japanese women who reported that they "were not interested in or despised sexual contact". Meanwhile, surveys conducted by the National Institute of Population and Social Security Research in Japan in 2008 and 2013, revealed that the number of Japanese men and women reporting to not be in any kind of romantic relationship grew by 10%.

The theory attributes two possible causes for these reports: the past two decades of economic stagnation as well as high gender inequality in Japan.

Anti-Catholicism (also referred to as Catholicophobia or Catholico- phobia) is hostility towards Catholics or opposition to the Catholic Church, its clergy and its adherents.

After the Protestant Reformation and until at least the late 20th Century, the majority of Protestant states (especially the United Kingdom and the United States) made anti-Catholicism and opposition to the Pope and Catholic rituals major political themes, with anti-Catholic sentiment at times leading to violence and religious discrimination against Catholic individuals (often derogatorily referred to in Anglophone Protestant countries as "papists" or "Romanists"). Historically, Catholics in Protestant countries were frequently suspected of conspiring against the state in furtherance of papal interests or to establish a political hegemony under the "Papacy", with Protestants sometimes questioning Catholic individuals' loyalty to the state and suspecting Catholics of ultimately maintaining loyalty to the Vatican rather than maintaining loyalty to their domiciled countries. In majority Protestant countries with large scale immigration, such as the United States and Australia, suspicion or discrimination of Catholic immigrants often overlapped or conflated with nativism, xenophobia, and ethnocentric or racist sentiments (i.e. anti-Italianism, anti-Irish sentiment, Hispanophobia, anti-Quebec sentiment, anti-Polish sentiment).

In the Early modern period, in the face of rising secular powers in Europe, the Catholic Church struggled to maintain its traditional religious and political role in primarily Catholic nations. As a result of these struggles, there arose in some majority Catholic countries a hostile attitude towards the considerable political, social, spiritual and religious power of the Pope and the clergy in the form of anti-clericalism.

In China, traditional treatment based on the causes suggested by cultural beliefs are administrated to the patient. Praying to gods and asking Taoist priests to perform exorcism is common. If a fox spirit is believed to be involved, people may hit gongs or beat the person to drive it out. The person will receive a yang- or yin-augmenting Chinese medicine potion, usually including herbs, pilose antler (stag of deer) or deer tail, and tiger penis, deer penis, or fur seal penis. Other foods for therapy are pepper soup, ginger soup and liquor.

In Japan, many apartment houses and car parks skip 4. Many hotels skip the 13th floor, similar to some western hotels. There is also much wordplay involved such as 14 can become Jūshi, also known as "Enough death" (十死), 24 can become nishi, also known as double death (ニ死), 42 can become shini, also known as "death" or “to death” (死に), 43 can become shisan which sounds like shizan, also known as stillbirth (死産), 45 can be shigo, or “after death” (死後). 9 is also skipped, especially hospitals, due to the sound "ku" being associated with the word . Another example is, 43 + 4 = 47 shizan shi Shuraudo which means "stillbirth death shroud" (死産死被い). The number 49 is considered to be an especially unlucky number as it is evocative of the phrase

Zhu Ling (, born 1973) is best known as the victim of an unsolved 1995 thallium poisoning case in Beijing, China. Her symptoms were posted to the Internet via a Usenet newsgroup by her friend from Peking University, Bei Zhicheng and were subsequently proven to be caused by thallium poisoning. Her case was then reviewed by physicians in many different countries who examined her symptoms and made suggestions as to diagnoses and treatment. This effort was recognized as the first large scale tele-medicine trial. Her life was ultimately saved, but she suffered serious neurological damage and permanent physical impairment.

This case drew great attention in the Chinese media, because the victim and the suspect were living in the same dormitory in the most prestigious university of China, and the case was never solved. Internet discussion of the crime has continued since then and became a hot topic on major online Chinese communities very frequently as a high-profile cold case.

Celibacy syndrome (, "sekkusu shinai shōkōgun") is a media hypothesis proposing that a growing number of Japanese adults have lost interest in sexual activity and have also lost interest in romantic love, dating and marriage. The theory has been reported by unknown members of "Japan's media" according to journalist Abigail Haworth of "the Guardian". Following the report, the theory gained widespread attention in English media outlets in 2013, and was subsequently refuted by several journalists and bloggers.

Foot binding was the custom of applying tight binding to the feet of young girls to modify the shape of their feet. The practice possibly originated among upper class court dancers during the Five Dynasties and Ten Kingdoms period in 10th century China, then became popular among the elite during the Song dynasty and eventually spread to all social classes by the Qing dynasty. Foot binding became popular as a means of displaying status (women from wealthy families, who did not need their feet to work, could afford to have them bound) and was correspondingly adopted as a symbol of beauty in Chinese culture. Foot binding limited the mobility of women, resulting in them walking in a swaying unsteady gait, although some women with bound feet working outdoor had also been reported. The prevalence and practice of foot binding varied in different parts of the country. Feet altered by binding were called lotus feet.

It has been estimated that by the 19th century, 40–50% of all Chinese women may have had bound feet, and up to almost 100% among upper class Han Chinese women. The Manchu Kangxi Emperor tried to ban foot binding in 1664 but failed. In the later part of the 19th century, Chinese reformers challenged the practice but it was not until the early 20th century that foot binding began to die out as a result of anti-foot-binding campaigns. Foot-binding resulted in lifelong disabilities for most of its subjects, and a few elderly Chinese women still survive today with disabilities related to their bound feet.

In Chinese alchemy, elixir poisoning refers to the toxic effects from elixirs of immortality that contained metals and minerals such as mercury and arsenic. The official "Twenty-Four Histories" record numerous Chinese emperors, nobles, and officials who ironically died from taking elixirs in order to prolong their lifespans. The first emperor to die from elixir poisoning was likely Qin Shi Huang (d. 210 BCE) and the last was Yongzheng (d. 1735). Despite common knowledge that immortality potions could be deadly, fangshi and Daoist alchemists continued the elixir-making practice for two millennia.

Islamophobia is a neologism formed by combining "Islam" and the suffix "-phobia", implying the basic meaning of "Islamophobia" to be "fear of Islam" or "aversion to Islam". The definition of the term can vary. The Ontario Human Rights Commission gives an example definition of Islamophobia: "stereotypes, bias or acts of hostility towards individual Muslims or followers of Islam in general." The Oxford English Dictionary defines Islamophobia as "intense dislike or fear of Islam, esp. as a political force; hostility or prejudice towards Muslims". The Oxford dictionary pinpoints the term's first known usage in English to 1923, although the historical origin of the term is contested. This definition reflects the view that hostility toward Islam as a religion can potentially overlap with the more xenophobic and racialized forms of hostility toward Muslims as a community or people.

In 1996, the Runnymede Trust in the United Kingdom established the Commission on British Muslims and Islamophobia. In "Islamophobia: A Challenge for Us All", a 1997 report of the Commission's findings, Islamophobia was defined as "an outlook or world-view involving an unfounded dread and dislike of Muslims, which results in practices of exclusion and discrimination." "Islamophobia: A Challenge for Us All" outlined the following eight recurring views of Islam that constitute Islamophobia:

After analyzing the nuances in many definitions of Islamophobia, Robin Richardson, a former director of the Runnymede Trust and the editor of "Islamophobia: A Challenge for Us All", concludes that the term can be acceptably defined as "a shorthand term referring to a multifaceted mix of discourse, behaviour and structures which express and perpetuate feelings of anxiety, fear, hostility and rejection towards Muslims, particularly but not only in countries where people of Muslim heritage live as minorities."