Islamophobia in the United Kingdom refers to a set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in the United Kingdom. Islamophobia can manifest itself through discrimination in the workforce, negative coverage in the media, and violence against Muslims.

As of 2017, acid attacks, arson attacks against mosques and vehicle ramming have statistically risen against Muslims, predominately in England and Scotland.

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.

The following is a list of a number of recent incidents characterized as inspired by Islamophobia by commentators.

Note that "Islamophobia" became a popular term in ideological debate in the 2000s, and it may have been applied retrospectively to earlier incidents.

Islamophobia in the media refers to the occurrence or perception that media outlets tend to cover Muslims or Islam-related topics in a negative light. Islamophobia is defined as "Intense dislike or fear of Islam, esp. as a political force; hostility or prejudice towards Muslims".

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.

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 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.

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 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.

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 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.

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.

Flight experience with the use of anti-anxiety medications like benzodiazepines or other relaxant/depressant drugs varies from person to person. Medication decreases the person's reflective function. Though this may reduce anxiety caused by inner conflict, reduced reflective function can cause the anxious flier to believe what they are afraid will happen is actually happening.

A double-blind clinical study at the Stanford University School of Medicine suggests that anti-anxiety medication can keep a person from becoming accustomed to flight. In the research, two flights were conducted. In the first flight, though patients given alprazolam (Xanax) reported less anxiety than those receiving a placebo, their measurable stress increased. The heart rate in the alprazolam group was 114 versus 105 beats per minute in the placebo group. Those who received alprazolam also had increased respiration rates (22.7 vs 18.3 breaths/min).

On the second flight, no medication was given. Seventy-one percent of those who received alprazolam on the first flight experienced panic as compared with only 29% of those who received a placebo on the first flight. This suggests that the participants who were not medicated on the first flight benefited from the experience via some degree of desensitization.

Typical pharmacologic therapy is 0.5 or 1.0 mg of alprazolam about an hour before every flight, with an additional 0.5-1.0 mg if anxiety remains high during the flight. The alternative is to advise patients not to take medication, but encourage them to fly without it, instructing them in the principles of self-exposure.

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.

There is no universal cure for genophobia. Some ways of coping with or treating anxiety issues is to see a psychiatrist, psychologist, or licensed counselor for therapy. Some people experiencing pain during sex may visit their doctor or gynecologist. Medicine may also be prescribed to treat the anxiety brought on by the phobia.

The 969 Movement () is a nationalist movement opposed to what they see as Islam’s expansion in predominantly-Buddhist Burma. The three digits of 969 "symbolise the virtues of the Buddha, Buddhist practices and the Buddhist community". The first 9 stands for the nine special attributes of the Lord Buddha and the 6 for the six special attributes of his Dharma, or Buddhist Teachings, and the last 9 represents the nine special attributes of Buddhist Sangha (monastic community). Those special attributes are the Three Jewels of the Buddha. In the past, the Buddha, Sangha, Dhamma, the wheel of Dhamma, and "969" were Buddhist signs.

The movement has inspired strong reactions within and beyond Myanmar. In the international media it has received criticism. "The Straits Times" reported that Ashin Wirathu, the movement's leader, responded to recent anti-Muslim violence with pledges to work for peace but critics remain sceptical.

Various media organizations have described the movement as being anti-Muslim or "Islamophobic". The movement's Myanmar Buddhist supporters deny it is anti-Muslim, with Bhikkhu Wirathu stating it is a protective movement about targeting "Bengalis who are terrorizing ethnic Rakhine (Buddhists)". Alex Bookbinder, in "The Atlantic", links the movement's origins in a book written in the late 1990s by Kyaw Lwin, a functionary in the Ministry of Religious Affairs, and its precepts are rooted in a traditional belief in numerology. Across South Asia, Muslims represent the phrase "In the Name of Allah, the Compassionate and Merciful" with the number 786, and businesses display the number to indicate that they are Muslim-owned. 969's proponents see this as a Muslim plot to conquer Burma in the 21st century, based on the premise that 7 plus 8 plus 6 is equal to 21. The number 969 is intended to be 786's cosmological opposite.

Below is a list of incidents in Albania that could be considered Islamophobic:

In some cases, education can considerably diminish concern about physical safety. Learning how aircraft fly, how airliners are flown in practice, and other aspects of aviation can reduce anxiety. Many people have dealt with the problem by learning to fly or skydive, effectively removing their fear of the unknown. Some educate themselves; others attend courses offered by pilots or airlines.

Though education plays an important role, the knowledge that turbulence will not destroy the aircraft does not stop the amygdala - the part of the brain responsible for generating most emotional responses, and via the Hypothalamic–pituitary–adrenal axis, the release of stress hormones - from reacting. In turbulence, repeated downward movements of the plane trigger one release of stress hormones after another. A build-up of stress hormones can cause a person to be terrified despite having every reason to know logically that the plane is not in danger. In such cases, therapy — in addition to education — is needed to prevent the release of stress hormones so that the anxious flier may gain relief.

Behavioral therapies such as systematic desensitization developed by Joseph Wolpe and cognitive behavior therapy developed by Aaron Beck rest on the theory that an initial sensitizing event (ISE) has created the phobia. The gradually increased exposure needed for systematic desensitization is difficult to produce in actual flight. Desensitization using virtual flight has been disappointing. Clients report that simulated flight using computer-generated images does not desensitize them to risk because throughout the virtual flight they were aware they were in an office. Research shows Virtual Reality Exposure Therapy (VRET) to be no more effective than sitting on a parked airplane. As a practical substitute for systematic desensitization, the amygdala can be taught to regard a stimulus as benign by linking it to an experience already regarded by the amygdala as benign. This alternative has been termed systematic inhibition of the amygdala.

Hypnotherapy generally involves regression to the ISE, uncovering the event, the emotions around the event, and helping the client understand the source of their fear. It is sometimes the case that the ISE has nothing to do with flying at all.

Neurological research by Allan Schore and others using EEG-fMRI neuroimaging suggests that though it may first be manifest following a turbulent flight, fear of flying is not the result of a sensitizing event. The underlying problem is inadequate development of ability to regulate emotion when facing uncertainty, except through feeling in control or able to escape. According to Schore, the ability to adequately regulate emotion fails to develop when relationship with caregivers is not characterized by attunement and empathy. "Because these mothers are unable to regulate their own distress, they cannot regulate their infant's distress." Chronic stress and emotional dysregulation during the first two years of life inhibits development of the right prefrontal orbito cortex, and hinders the integration of the emotional control system. This renders the right prefrontal orbito cortex incapable of carrying out its executive role in the regulation of emotion. Some who disagree with the importance of early experience regard this view point as contentious. However, Harvard University and the National Scientific Council on the Developing Child state, "Genes provide the basic blueprint, but experiences influence how or whether genes are expressed. Together, they shape the quality of brain architecture and establish either a sturdy or a fragile foundation for all of the learning, health, and behavior that follow."

When it senses anything unfamiliar or unexpected, the amygdala releases stress hormones. In humans, stress hormones activate both the sympathetic nervous system and executive function. The sympathetic nervous system produces an urge to mobilize. Initially, to assess the situation, executive function overrides the urge to mobilize. If assessment reveals no threat, executive function dismisses the matter, and signals the amygdala to end stress hormone release. If risk is apparent, executive function considers what can be done to deal with the risk. Upon commitment to a plan, either of action or of inaction, executive function signals the amygdala to end stress hormone release.

In a non-phobic person, the arousal caused by the release of stress hormones results in a sense of curiosity, not a sense of emergency. Phobic response is significantly different. The phobic person equates arousal with fear, and fear as proof that there is danger. Upon arousal, the person's executive function is called upon not merely to assess the situation, but - if stress hormones are to be regulated - to prove no danger exists. If danger cannot be ruled out, executive function can no longer inhibit the urge to mobilize. Though phobics regard control as the antidote to fear, it is commitment to a plan - not control alone that ends the release of stress hormones. If a person has control but cannot commit to a plan, fear persists. It is interesting to note that commitment to any action - even unwise action - provides relief, and signals the amygdala to terminate stress hormone release.

If a phobic flier were able to fly in the cockpit, the pilot's facial response to an unexpected noise or motion would adequately prove the absence of danger. But with information in the cabin limited, it is impossible to prove no danger exists. Stress hormones continue to be released. As levels rise, anxiety increases and the urge to escape becomes paramount. Since physical escape is impossible, panic may result unless the person can escape psychologically through denial, dissociation, or distraction.

In the cognitive approach, the passenger learns to separate arousal from fear, and fear from danger. Cognitive therapy is most useful when there is no history of panic. But since in-flight panic develops rapidly, often through processes which the person has no awareness of, conscious measures may neither connect with - nor match the speed of - the unconscious processes that cause panic.

In another approach, emotion is regulated by what neuroscientist Stephen Porges calls neuroception. In social situations, arousal is powerfully regulated by signals people unconsciously send, receive, and process. For example, when encountering a stranger, stress hormone release increases the heart rate. But if the stranger's signals indicate trustworthiness, these signals override the effect of stress hormones, slow the heart, calm the person, and allow social interaction to take place. Because neuroception can completely override the effect of stress hormones, can be controlled by linking the noises and motions of flight to neuroceptive signals that calm the person.

Lastly, frequent flyer experts at Flightfox suggest that fear of flying is a reaction caused by the panic and tension of so many travellers in close quarters - once one person is uneasy the rest soon feel uncomfortable as well. Their solution, odd as it may seem, is to fly in premium class to experience flying in a comfortable and relaxed setting, so as to avoid the tension and anxiety of coach.

When area code 306 was nearing exhaustion in 2011, the Canadian Radio-television and Telecommunications Commission originally proposed that the new area code be 474. However, representatives from SaskTel requested that the new area code be 639 instead, to avoid the negative connotations of 4 in Asian cultures. 639 was subsequently approved as the new area code.

Mass psychogenic illness (MPI), also called mass sociogenic illness or just sociogenic illness, is "the rapid spread of illness signs and symptoms affecting members of a cohesive group, originating from a nervous system disturbance involving excitation, loss, or alteration of function, whereby physical complaints that are exhibited unconsciously have no corresponding organic" cause. MPI is distinct from other collective delusions, also included under the blanket terms of mass hysteria, in that MPI causes symptoms of disease, though there is no organic cause.

There is a clear preponderance of female victims. The DSM-IV-TR does not have specific diagnosis for this condition but the text describing conversion disorder states that "In 'epidemic hysteria', shared symptoms develop in a circumscribed group of people following 'exposure' to a common precipitant."

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."

Dancing mania (also known as dancing plague, choreomania, St John's Dance and, historically, St. Vitus's Dance) was a social phenomenon that occurred primarily in mainland Europe between the 14th and 17th centuries. It involved groups of people dancing erratically, sometimes thousands at a time. The mania affected men, women, and children who danced until they collapsed from exhaustion. One of the first major outbreaks was in Aachen, in the Holy Roman Empire, in 1374, and it quickly spread throughout Europe; one particularly notable outbreak occurred in Strasbourg in 1518, also in the Holy Roman Empire.

Affecting thousands of people across several centuries, dancing mania was not an isolated event, and was well documented in contemporary reports. It was nevertheless poorly understood, and remedies were based on guesswork. Generally, musicians accompanied dancers, to help ward off the mania, but this tactic sometimes backfired by encouraging more to join in. There is no consensus among modern-day scholars as to the cause of dancing mania.

The several theories proposed range from religious cults being behind the processions to people dancing to relieve themselves of stress and put the poverty of the period out of their minds. It is, however, thought to have been a mass psychogenic illness in which the occurrence of similar physical symptoms, with no known physical cause, affect a large or small group of people as a form of social influence.

Many people who are drowning manage to save themselves, or are assisted by bystanders or professional rescuers. Less than 6% of people rescued by lifeguards need medical attention, and only 0.5% need CPR. The statistics are not as good for rescue by bystanders, but even there, a minority require CPR.

Rescue involves bringing the person's mouth and nose above the water surface. A drowning person may cling to the rescuer and try to pull himself out of the water, submerging the rescuer in the process. Rescuers should avoid endangering themselves unnecessarily and where possible should provide assistance from a safe position, such as a boat, or by providing flotation or a means of towing from a distance.

Where it is necessary to approach a panicking person in deep water, it is advised that the rescuer approach with a buoyant object, or from behind, twisting the person's arm on the back to restrict movement. If the rescuer does get pushed under water, they can dive downwards to escape.

After a successful approach, negatively buoyant objects such as a weight belt are removed. The priority is then to transport the person to the water's edge in preparation for removal from the water. The person is turned on their back with a secure grip used to tow from behind. If the person is cooperative they may be towed in a similar fashion held at the armpits. If the person is unconscious they may be pulled in a similar fashion held at the chin and cheeks, ensuring that the mouth and nose are well above the water.

Rescue, and where necessary, resuscitation, should be started as early as possible for best results. If conscious, the person should be taken out of the water as soon as possible. In-water resuscitation may increase the chances of a favourable result by a factor of about three, if there will be any delay in getting the person out of the water, but the necessary skills require training. Only rescue ventilation is practicable in the water, chest compressions require a suitable platform, so in-water assessment of circulation is pointless. If the person does not respond after a few breaths, cardiac arrest may be assumed, and getting them out of the water becomes the priority.

Special care has to be taken for people with suspected spinal injuries, and a back board (spinal board) may be needed for the rescue. In water, CPR is ineffective, and the goal should be to bring the person to a stable ground quickly and then to start CPR.

The checks for responsiveness and breathing are carried out with the person horizontally supine. If unconscious but breathing, the recovery position is appropriate. If not breathing, rescue ventilation is necessary. Drowning can produce a gasping pattern of apnea while the heart is still beating, and ventilation alone may be sufficient, as the heart may be basically healthy, but hypoxic. The airway-breathing-circulation (ABC) sequence should be followed, rather than starting with compressions as is typical in cardiac arrest, as the basic problem is lack of oxygen. Five initial breaths are recommended, as the initial ventilation may be difficult because of water in the airways which can interfere with effective alveolar inflation. Thereafter a sequence of two breaths and 30 chest compressions is recommended, repeated until vital signs are re-established, the rescuers are unable to continue, or advanced life support is available.

Attempts to actively expel water from the airway by abdominal thrusts, Heimlich maneuver or positioning head downwards should be avoided as there is no obstruction by solids, and they delay the start of ventilation and increase the risk of vomiting, with a significantly increased risk of death, as aspiration of stomach contents is a common complication of resuscitation efforts.

Treatment for hypothermia may also be necessary. Because of the diving reflex, people submerged in cold water and apparently drowned may revive after a relatively long period of immersion. Rescuers retrieving a child from water significantly below body temperature should attempt resuscitation even after protracted immersion.

In Scientology, an implant is a form of Thought insertion, similar to an engram but done deliberately and with evil intent. It is "an intentional installation of fixed ideas, contra-survival to the thetan".

The intention in the original engram or incident is to implant an idea or emotion or sensation, regarding some phenomenon etc. The intention in Scientology and Dianetics is to erase the compulsive or command effect of the idea, emotion, sensation, etc. so that the person can make a rational judgment and decision in the affected areas of life.

Scientology practices often have to do with addressing implants prior to the current lifetime — one of the most notable is the "R6 implant"; but in some cases current life implants are addressed. Examples of implants according to Scientology include Aversion therapy, Electroconvulsive therapy, hypnosis, various attempts at brainwashing, and the inducing of fear or terror. Note that this is not a complete list, as many kinds of incidents can include implants as an element.

Other important implants in Scientology doctrine include the Helatrobus implants, which Hubbard claimed occurred 382 trillion years ago to 52 trillion years ago by an alien nation called the Helatrobans, who sought to restrain human minds by capturing and brainwashing thetans. These implants are said to be responsible for the concept of Heaven.