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Sheep evolved from the mouflon as mountain animals, able to escape predation by leaping between rock ledges. Their defense was their agility. Humans brought them to the plains, where the agility was less useful, but their lack of aggression, speed or weaponry against predators made them a prime target to become one of man's meat providers. A perfect animal in many ways, with extraordinary perceptive powers and some remarkable cognitive skills, they are often treated with complete disregard for their welfare. Yet sheep themselves won't tell us this, for a sheep that alerted others to its weakness really would be stupid. Scientists must ask why we sometimes treat them as non-deserving of moral consideration when it comes to their use in agriculture.

Andrej Dynko, editor of Nasha Niva, one of the last remaining independent newspapers in Belarus, was arrested on 21 March, two days after the Belarusan election, while attempting to bring food to demonstrators camped in October Square in Minsk. They were protesting the election victory of incumbent president Alaksandr Lukashenko. Along with many others taking part in the protests, Dynko was sentenced to ten days in prison for 'hooliganism'. On the night of 27/28 March, he wrote his 'Letter from a prison in Minsk' from which we print the following excerpts

Drawing on affective events theory, we examined why and when self-sacrificial leadership motivates followers to engage in self-sacrificial behavior. Participants were 371 full-time employees from 91 work teams in multiple organizations located in central China, who completed measures
of self-sacrificial leadership, their own self-sacrificial behavior, positive affect, and environmental uncertainty. The hierarchical linear modeling results indicated that self-sacrificial leadership correlated positively with follower self-sacrificial behavior. In addition, the relationship
between self-sacrificial leadership and follower self-sacrificial behavior was mediated by follower positive affect. Finally, this mediating factor was found to be stronger when the environmental context was highly uncertain compared to when it was steady. The contribution of these results
to theory and management practice is discussed, along with the study limitations and directions for future research.

The practice of Santeria ritual sacrificial practices among devotees in Miami was investigated, using an ethnographic method with an interview of devotees. Pierre Bourdieu Habitus, James Scott's weapon of the weak, Richard Schechner and Victor Turner Performance theory were used for this study. These theories helped in the analysis of the data collected. The research explores the significance of sacrifice in the religious tradition of Santeria in Miami. The study critically examined the goals for animal sacrifices and experiences of devotees in Miami. The study explored how the socio-cultural, economic and political space of Miami has hindered the sacrificial practice of Santeria and how it has equally sustained its survival. The spiritual effectiveness of sacrifice, its meaningfulness and how devotees understand the sacrifices to orishas in Santeria religious tradition are properly examined in this research. The research concludes that the offering of sacrifices to orishas enhances solution to devotee's problems, it guarantees their spiritual security, better future and sustains their physical and spiritual well-being. Devotees in Miami attested to these benefits as the motivation for their offering of sacrifices to the orisha in the religious practice of Santeria.

Esta meditação mediada por texto sobre o colonialismo, a razão etnológica e a dinâmica do encontro e reconhecimento prossegue através da leitura do conto The Sacrificial Egg, de Chinua Acheb, juntamente com uma série de textos filosóficos, ficcionais e etnológicos. Atentando a como Achebe trata as questões de conversão, imunidade/comunidade, a passagem de crenças, maldições e conhecimento de uma geração para outra (ou mesmo para estranhos), também ofereço algumas reflexões sobre a política do conhecimento, gênero, citação/atribuição, e a ética da coabitação.

Partiendo de las evidencias icónicas del rasgo predatorio y sus equivalentes narrativos presentes en diferentes piezas de la cultura mochica, el texto busca establecer (i) una metodología de aproximación al sacrificio caníbal que tenga en cuenta diversas formas icónicas de ‹escritura›, y (ii) una explicación so-ciocósmica de la política sacrificial. Al articular lo escritural y lo político, es posible aportar una nueva perspectiva a la rica discusión que sobre las relaciones entre canibalismo y poder han venido proponiendo los arqueólogos, los semióticos y los antropólogos de las culturas prehispánicas. ; Based on the iconographic evidences of predation and their narrative equivalents, present in different aspects of the Mochica culture, this essay seeks to establish (i) a methodology for approaching the cannibal sacrifice taking into account different forms of iconic ‹writing›; and (ii) establish a socio-cosmic explanation to sacrificial politics. By articulating these scriptural and political aspects, the paper will provide a new perspective to the rich discussion on the relationship between cannibalism and power that has been proposed by archaeologists, anthropologists and studies on the semiotic of Prehispanic cultures.

Abstract
This is an ethnography among poor migrants from Kerala, India to the Middle East. This study offers insights into how the poor accumulate sacrificial money through sufferings and self-abnegation, and earmark it for consumption in Kerala. The hardships endured to earn the sacrificial money transform it into a sacred object. The phenomena of accumulation, earmarking, and meaning making of sacrificial money by the poor can be understood through the concept of sacrificial work. Sacrificial work is a spatially demarcated circuit of accumulation of money through hardships and its conflict-ridden transfer to family, community, and self for consumption. In sacrificial work, the poor erect a boundary around this money, and earmark it as caring, communal, and transformative. By delineating the various aspects of sacrificial work, this study brings to the center a behavior that has, in spite of its ubiquity, been relegated to the margins of consumer research.

With cosmopolitan illusions put to rest, Europe is now haunted by a pervasive neoliberal transformation of citizenship that subordinates inclusion, protection, and belonging to rationalities of value. Against the backdrop of four major crises - Eurozone, refugee, Brexit, and the COVID-19 pandemic - this book explores how neoliberal citizenship rewrites identities and solidarities in economic terms. The result is a sacralised market order in which those superfluous to economic needs and regarded as unproductive consumers of resources - be they undocumented migrants, debased citizens of austerity, or the elderly in care homes - are excluded and sacrificed for the well-being of the economy.