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Challenging depictions of Chelsea Manning as a failed whistleblower, Insurgent Truth argues that Manning's act should be seen as what the book terms "outsider truth-telling." Lida Maxwell develops this argument through an examination of Manning's prison writings, the lengthy chat logs between Manning and the hacker who eventually turned her in, various journalistic, artistic, and academic responses to Manning. Comparing Manning's example and writings with other outsider truth-tellers, including Audre Lorde, Virginia Woolf, and Bayard Rustin, Maxwell develops a theory of outsider truth-telling as a productive practice of telling unsettling truths from a position of social illegibility.

This essay argues for reading Rachel Carson's Silent Spring as a work of love that calls for an environmental politics of desire rather than self-preservation narrowly construed. I make this argument by reading Silent Spring in conjunction with the extant love letters of Carson and Dorothy Freeman, where they depict their love as a wondrous multispecies achievement constituted through encounters with birds. I argue that their example reveals that love need be neither worldless nor heteronormative, but may be a world-disclosing practice that leads individuals to live, and desire to live, differently. Reading Silent Spring through the lens of these letters, I argue that it calls us to see the threat insecticides pose not only to "mere life" (Honig) but also to pleasurable lives of wonder and love. I build on Silent Spring to argue for an alternative politics of survival in the face of climate change: one that foregrounds the connections between inter-human affects and a vibrant multispecies world, between intimate and public feelings, and calls for preservation of a multispecies world through and on behalf of human pleasure.

This paper examines Chelsea Manning's self-narration of her leaking of government documents. The press has classified her as a would-be whistleblower whose confusion over her sexuality and gender identity keep her from being an authentic truth-teller. I dispute this reading and argue for seeing Manning as an exemplar of what I call "transformative truth-telling": a practice of truth-telling that challenges and seeks to transform dominant public/private distinctions that structure who counts as a proper truth-teller. I argue that reading Manning's act in this way reveals the democratic promise and riskiness of truth-tellingand alerts democratic actors and theorists to the importance of cultivating broader and more generous democratic receptivities to truth-telling.