everyday life, seeking ‘the bigger picture’ of what sacrifice means in practice (p. 87). These four chapters look at sacrifices in the various territories of religious communities (Anna Peterson), gifting as part of interdependent community life (Karen Litfin), economic life within the myths of consumer sovereignty and heroic sacrifice (Thomas Princen), and parental sacrifice (Sudhir Chella Rajan). Princen’s persuasively argued chapter is a particularly useful addition to the analysis of consumption and Litfin provides an outstanding examination of the ecological implications of atomistic versus holistic ontology. In the final section, authors hone their arguments to particular cases. The purpose of this section, according to the editors, is twofold. First, Shane Gunster’s chapter on the carbon tax in British Columbia and Maniates’ examination of the voluntary simplicity movement show how specific political debates have been framed to emphasise or hide sacrifice. Second, Peter Cannavò’s chapter on the US suburban ideal and Justin Williams’ look at the use of bicycles apply the concept of sacrifice to the built environment. Simon Nicholson’s chapter on climate geo-engineering responds to both of these goals as he examines this approach’s manipulation of the concept of sacrifice and our life structures. In their brief concluding essay, the editors again acknowledge the concept’s ‘conceptual slipperiness’ (p. 313) and the difficulties of endorsing sacrifice. In light of this tension, Meyer and Maniates offer their final response to those who argue that talk of sacrifice is ‘political suicide in the real world’. According to the editors, this criticism would be weightier if its advocates ‘could point to a more promising political strategy for addressing the deep challenges of global environmental sustainability. They cannot’ (p. 319). That alone, aside from the overall high quality of these essays, is a compelling reason for this volume on environmental sacrifice to be on our bookshelves and in our classrooms.