Fueled by hope and creativity, The Icarus Project has been artfully forging roads and making maps that define our journeys with mental health struggles in the context of a crookedly beautiful world. We're happy to bring to you Mad Maps: documents that we create for ourselves as reminders of our goals, what is important to us, our personal signs of struggle, and our strategies for self-determined well-being. Drawing from the input of hundreds of members of the Icarus Project community, this guide (the first of four), examines the intersections of oppression with mental health struggles and will take you step by step through the process of creating your own wellness documents.

Impetus for this landmark collection emerged from the extraordinary success of the Moms Gone Mad: Motherhood and Madness Oppression and Resistance International Conference in New York City, 2009. Cultural meanings extolled on motherhood are often overlooked and many women struggle and personalize issues to themselves and remain silent. This anthology synthesizes and roars out marginalized experiences of moms in a culture that relegates unconventional experiences to 'craziness' and her own 'madness'. From a feminist perspective, scholars in motherhood across disciplines and mothers steeped in the experience have come together to capture multifarious experiences of oppression to resistance in a groundbreaking anthology that embodies motherhood empowerment. This book enhances dialogue and revolutionizes our understanding of motherhood constructions and experiences by exploring the underbelly of mothering and subjugated experiences such as women's inhumanity to women and deconstructing notions of 'mommy' in literature/media that are oppressive. Critical examinations of the 'good mother', 'mother-shame', and 'mother-guilt', growing up a daughter of depression, body image and disordered eating in motherhood, postpartum depression are explored as well as experiences such as single motherhood, mothering a child with disability, and childlessness; and perceived anomalies such as losing a child to suicide and postpartum psychosis and more.

THE SUNDAY TIMES BESTSELLER Updated with a new afterword "An excellent take on the lunacy affecting much of the world today. Douglas is one of the bright lights that could lead us out of the darkness." – Joe Rogan "Douglas Murray fights the good fight for freedom of speech ... A truthful look at today's most divisive issues" – Jordan B. Peterson Are we living through the great derangement of our times? In The Madness of Crowds Douglas Murray investigates the dangers of 'woke' culture and the rise of identity politics. In lively, razor-sharp prose he examines the most controversial issues of our moment: sexuality, gender, technology and race, with interludes on the Marxist foundations of 'wokeness', the impact of tech and how, in an increasingly online culture, we must relearn the ability to forgive. One of the few writers who dares to counter the prevailing view and question the dramatic changes in our society – from gender reassignment for children to the impact of transgender rights on women – Murray's penetrating book, now published with a new afterword taking account of the book's reception and responding to the worldwide Black Lives Matter protests, clears a path of sanity through the fog of our modern predicament.

Madness, Violence, and Power: A Critical Collection disengages from the common forms of discussion about violence related to mental health service users and survivors which position those users or survivors as more likely to enact violence or become victims of violence. Instead, this book seeks to broaden understandings of violence manifest in the lives of mental health service users/survivors, 'push' current considerations to explore the impacts of systems and institutions that manage 'abnormality', and to create and foster space to explore the role of our own communities in justice and accountability dialogues. This critical collection constitutes an integral contribution to critical scholarship on violence and mental illness by addressing a gap in the existing literature by broadening the "violence lens," and inviting an interdisciplinary conversation that is not narrowly biomedical and neuro-scientific.

"Frantz Fanon (July 20, 1925? December 6, 1961) was a Martinique-born French-Algerian psychiatrist,] philosopher, revolutionary and writer whose work is influential in the fields of post-colonial studies, critical theory and Marxism. Fanon is known as a radical existential humanist thinker on the issue of decolonization and the psychopathology of colonization. Fanon supported the Algerian struggle for independence and became a member of the Algerian National Liberation Front. His life and works have incited and inspired anti-colonial liberation movements for more than four decades."--Wikipedia.

The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.

Originally called mad-doctoring, psychiatry began in the seventeenth century with the establishing of madhouses and the legal empowering of doctors to incarcerate persons denominated as insane. Until the end of the nineteenth century, every relationship between psychiatrist and patient was based on domination and coercion, as between master and slave. Psychiatry, its emblem the state mental hospital, was a part of the public sphere, the sphere of coercion.The advent of private psychotherapy, at the end of the nineteenth century, split psychiatry in two: some patients continued to be the involuntary inmates of state hospitals; others became the voluntary patients of privately practicing psychotherapists. Psychotherapy was officially defined as a type of medical treatment, but actually was a secular-medical version of the cure of souls. Relationships between therapist and patient, Thomas Szasz argues, was based on cooperation and contract, as is relationships between employer and employee, or, between clergyman and parishioner. Psychotherapy, its emblem the therapist's office, was a part of the private sphere, the contract.Through most of the twentieth century, psychiatry was a house divided-half-slave, and half-free. During the past few decades, psychiatry became united again: all relations between psychiatrists and patients, regardless of the nature of the interaction between them, are now based on actual or potential coercion. This situation is the result of two major ""reforms"" that deprive therapist and patient alike of the freedom to contract with one another: Therapists now have a double duty: they must protect all mental patients-involuntary and voluntary, hospitalized or outpatient, incompetent or competent-from themselves. They must also protect the public from all patients.Persons designated as mental patients may be exempted from responsibility for the deleterious consequences of their own behavior if it is attributed to mental illne