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.

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 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".

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 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.

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

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 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.

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.

Media, marketers, politicians, youth workers and researchers have been implicated in perpetuating the fear of youth. Since young people in developed countries are expected to stay out of the workforce, any role for them outside that of consumer is potentially threatening to adults. Selling safety to parents and teachers has also been a driving force, as home security systems, cellphones, and computer surveillance usage is marketed to parents; and x-ray machines, metal detectors and closed-circuit television are increasingly sold to schools on the premise that young people are not to be trusted. These steps are in spite of the fact that experience consistently shows that monitoring youth does little to prevent violence or tragedy: the Columbine High School massacre occurred in a building with video surveillance and in-building police.

The very creation of the terms youth, adolescence and teenager have all been attributed to the fear of youth. As the western world became more industrialized, young people were increasingly driven from the workforce, including involuntary and voluntary positions, and into increasingly total institutions where they lost personal autonomy in favor of social control. Government policies outside of schools have been implicated as well, as over the last forty years curfews, anti-loitering and anti-cruising laws, and other legislation apparently targeted at teenagers have taken hold across the country. Courts have increasingly ruled against youth rights, as well. Before the 1940s "teenagers" were not listed in newspaper headlines, because as a group they did not exist. The impact of youth since World War II on western society has been immense, largely driven by marketing that proponents them as the "Other". In turn, youth are caused to behave in ways that appear different from adults. This has led to the phenomenon of youth, and in turn has created a perpetuated fear of them.

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 Germany refers to the set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Germany. Islamophobia can manifest itself through discrimination in the workforce, negative coverage in the media, and violence against Muslims. Various German Islamic groups have expressed concerns over the attacks targetting mosques.

Ephebiphobia is the fear of youth. First coined as the "fear or loathing of teenagers", today the phenomenon is recognized as the "inaccurate, exaggerated and sensational characterization of young people" in a range of settings around the world. Studies of the fear of youth occur in sociology and youth studies.

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

The fear of crime refers to the fear of being a victim of crime as opposed to the actual probability of being a victim of crime.

The fear of crime, along with fear of the streets and the fear of youth, is said to have been in Western culture for "time immemorial". While fear of crime can be differentiated into public feelings, thoughts and behaviors about the personal risk of criminal victimization, distinctions can also be made between the tendency to see situations as fearful, the actual experience while in those situations, and broader expressions about the cultural and social significance of crime and symbols of crime in people's neighborhoods and in their daily, symbolic lives.

Importantly, feelings, thoughts and behaviors can have a number of functional and dysfunctional effects on individual and group life, depending on actual risk and people's subjective approaches to danger. On a negative side, they can erode public health and psychological well-being; they can alter routine activities and habits; they can contribute to some places turning into 'no-go' areas via a withdrawal from community; and they can drain community cohesion, trust and neighborhood stability. Some degree of emotional response can be healthy: psychologists have long highlighted the fact that some degree of worry can be a problem-solving activity, motivating care and precaution, underlining the distinction between low-level anxieties that motivate caution and counter-productive worries that damage well-being.

Factors influencing the fear of crime include the psychology of risk perception, circulating representations of the risk of victimization (chiefly via interpersonal communication and the mass media), public perceptions of neighborhood stability and breakdown, the influence of neighbourhood context, and broader factors where anxieties about crime express anxieties about the pace and direction of social change. There are also some wider cultural influences. For example, some have argued that modern times have left people especially sensitive to issues of safety and insecurity.

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.

The word "pedophobia" comes from the Greek roots παιδ- "paid-" "child" and φόβος "-phóbos" "fear".

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.

The fear of children has been diagnosed and treated by psychiatrists, with studies examining the effects of multiple forms of treatment. Sociologists have situated "contemporary fears about children and childhood", e.g. paedophobia, as "contributing to the ongoing social construction of childhood", suggesting that "generational power relations, in which children's lives are bounded by adult surveillance" affect many aspects of society. More than one study has identified the fear of children as a factor affecting biological conception in humans.

The English suffixes -phobia, -phobic, -phobe (from Greek φόβος "phobos", "fear") occur in technical usage in psychiatry to construct words that describe irrational, abnormal, unwarranted, persistent, or disabling fear as a mental disorder (e.g. agoraphobia), in chemistry to describe chemical aversions (e.g. hydrophobic), in biology to describe organisms that dislike certain conditions (e.g. acidophobia), and in medicine to describe hypersensitivity to a stimulus, usually sensory (e.g. photophobia). In common usage, they also form words that describe dislike or hatred of a particular thing or subject (e.g. homophobia). The suffix is antonymic to -phil-.

For more information on the psychiatric side, including how psychiatry groups phobias such as agoraphobia, social phobia, or simple phobia, see phobia. The following lists include words ending in "-phobia", and include fears that have acquired names. In some cases, the naming of phobias has become a word game, of notable example being a 1998 humorous article published by "BBC News". In some cases, a word ending in "-phobia" may have an antonym with the suffix "-phil-", e.g. Germanophobe / Germanophile.

A large number of "-phobia" lists circulate on the Internet, with words collected from indiscriminate sources, often copying each other. Also, a number of psychiatric websites exist that at the first glance cover a huge number of phobias, but in fact use a standard text to fit any phobia and reuse it for all unusual phobias by merely changing the name. Sometimes it leads to bizarre results, such as suggestions to cure "prostitute phobia". Such practice is known as content spamming and is used to attract search engines.

An article published in 1897 in "American Journal of Psychology" noted "the absurd tendency to give Greek names to objects feared (which, as Arndt says, would give us such terms as klopsophobia – fear of thieves, triakaidekaphobia – fear of the number 13...".

Specialists may prefer to avoid the suffix "-phobia" and use more descriptive terms such as personality disorders, anxiety disorders, and avoidant personality disorder.

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."

The core aspect of fear of crime is the range of emotions that is provoked in citizens by the possibility of victimization. While people may feel angry and outraged about the extent and prospect of crime, surveys typically ask people "who they are afraid of" and "how worried they are". Underlying the answers that people give are (more often than not) two dimensions of 'fear': (a) those everyday moments of worry that transpire when one feels personally threatened; and (b) some more diffuse or 'ambient' anxiety about risk. While standard measures of worry about crime regularly show between 30% and 50% of the population of England and Wales express some kind of worry about falling victim, probing reveals that few individuals actually worry for their own safety on an everyday basis. One thus can distinguish between fear (an emotion, a feeling of alarm or dread caused by an awareness or expectation of danger) and some broader anxiety. However it should be noted that some people may be more willing to admit their worries and vulnerabilities than others.