This article examines the construction, functions and relationship between the diverse and changing articulations of Islamophobia. The aim is to contribute to debates about the definition of Islamophobia, which have tended to be contextually specific, fixed and/or polarized between racism and religious prejudice, between extreme and mainstream, state and non-state versions, or undifferentiated, and offer a more nuanced framework to: (a) delineate articulations of Islamophobia as opposed to precise types and categories; (b) highlight the porosity in the discourse between extreme articulations widely condemned in the mainstream, and normalized and insidious ones, which the former tend to render more acceptable in comparison; (c) map where these intersect in response to events, historical and political conditions and new ideological forces and imperatives; and (d) compare these articulations of Islamophobia in two contexts, France and the United States.

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In the 1990s and early 2000s, there was much discussion about the democratic and anti-democratic implications of the internet, the latter particularly focused on the far-right using it to spread hate and recruit. Despite this, the American far-right did not harness it quickly, effectively or widely. More recently though, they have experienced a resurgence and mainstreaming, benefitting greatly from social media. This chapter will examine the history of the American far-right's use of the internet in light of this, in respect to: 1. How this history developed in response to political changes and emerging technologies; 2. How it reflected and changed the status of such movements and their brand of hate; and 3. The relationship between online activity and traditional forms and methods of communication.

The election of Donald Trump and the Brexit vote were widely hailed as examples of (white) working class revolts. This article examines the populist racialisation of the working class as white and 'left behind', and representative of the 'people' or 'demos', in the campaigns and commentaries. We argue that such constructions made race central, obscured the class make-up, allowed for the re-assertion of white identity as a legitimate political category and legitimised, mainstreamed and normalised racism and the far right. Moreover, it delegitimised Black, Minority Ethnic and immigrant experiences and interests, including working class ones. We show that the construction of the votes as (white) working class revolts, and representing the 'people' and/or 'demos', is based on a partial reading of electoral data, misrepresents the votes, stigmatises the working class, and supports an ideological purpose which maintains the racial, political and economic status quo.