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Ethical consumption exemplifies thinking locally and acting globally, and the political economy in which it exists makes its ethics problematic. This chapter uses ecotourism to illustrate two aspects of thinking locally in ethical consumption. One is the local institutions and practices that this form of consumption reflects, embodied in the Western commercial capitalism that provides what Westerners consume ethically. Ethical consumption extends the reach of that local capital and its logic. The second is the local understandings and values it reflects, embodied in the desires of ethical consumers and met by commodity producers and the institutions that influence them. Ethical consumption does not, however, only impose local institutions and values globally; but it also shapes local consumers, by portraying individual market choice as an appropriate vehicle for bringing about an ethical world, thereby diverting attention from other sorts of ethical action.

A robust literature has developed that demonstrates that ethical consumption, particularly “buycotts,” is on the rise. However, not much is known about (1) consumer convergence: do consumers who purchase one “ethical” product also purchase others, and (2) the degree to which ethical consumers make their purchasing decisions for collective reasons. We attempt to fill this lacuna in the literature. This study uses results from a mail survey of a random sample of 500 Colorado residents to examine the degree of convergence between consumers of organic, fair trade, locally grown, animal friendly, made in the United States, and union made products with tetrachoric correlations coefficients and binary logistic regression models. We also investigate the degree of convergence between consumers who report holding collective motivations for purchasing ethical products through these same methods. Our findings indicate strong support for convergence between ethical consumers and consumers who believe they are acting collectively. The results suggest that many ethical consumers believe they are part of an “imagined community” of citizen–consumers who through their joint purchasing decisions are critiquing and hopefully changing traditional production–consumption commodity networks.

Throughout history, the actions of human beings have been analysed based on ethics. In every aspect of human life, ethics is an essential element, and business life is no exception. Business ethics, and marketing ethics in particular, has been a subject of interest in both the academic and business world. Apart from doing what is perceived as correct, acting in a socially responsible and sustainable manner becomes compulsory, as the changes in ecological and social environment necessitate this. There have been warning signs from nature such as environmental disasters and climate change, and it is no longer possible for for firms or individuals to continue with previous behaviours. Acting as if the world’s resources are limitless has caused damage to the environment. A new way of thinking and behaving is needed. The awareness and involvement levels about sustainability and social responsibility are not the same everywhere in the world. Culture has significant impact on perception of social issues such as social responsibility and sustainability. Turkey, as a developing country with its own cultural dynamics, differs from developed Western countries which makes analysing consumer ethics, corporate social responsibility and sustainable consumption in Turkey worthwhile.

In this chapter, concepts of business ethics, marketing ethics, consumer ethics, sustainable consumption and corporate social responsibility are discussed with specific examples from Turkey.

Building on an ethnographic study of ethical consumption discourses and practices among activists and entrepreneurs in Hungary this chapter looks at how actors reflect critically on the current state of the Hungarian society by contrasting it to an image of Western Europe as a locus of consumer consciousness, civic activism, and sustainable economic practices. Such an opposition allows for the expression of various hopes, desires, and frustrations about the seemingly never ending process of post-socialist transition and at once provide a chance to mediate the contradictions inherent in contemporary practices of ethical consumption. While ethical consumption might offer itself as a global phenomenon, it is always practiced in local contexts with their particular struggles, histories, and trajectories. This chapter tries to contribute to the literature on ethical consumption by tracing the various meanings and values that are being attached to it in a “newly born consumer society.”

Conventional shopping-scapes are designed to promote a linear form of consumption. Products are moved from production systems through consumer distribution nodal points. The consumption of commodities through these points is promoted as the main, if not only, legitimate activity of shopping centres. A circular economic (CE) paradigm offers an alternative to the current model of linear consumption so that there are restorative processes to ensure products, components and materials are valued at all stages of product life (Ellen Macarthur Foundation, 2013). However, this model, like its contemporary linear model, overlooks the opportunities for more socially rewarding consumption that could particularly be addressed through the shopping scape. The ByeBuy! Shop was conceived to test ideas on an alternative shopping scape to increase social engagement and reduced consumption without the use of money for exchange. Accordingly, it is used here to exemplify a CE paradigm.

This chapter contrasts the representation of Third World farmers in Fair Trade marketing campaigns with data drawn from long-term fieldwork involving cocoa producers in Ghana and evidence provided by older anthropological monographs on these communities. In doing so, it practically illustrates the disparity between global assumptions and local perspectives on production and consumption. The key contention underlying this chapter is that the representation of producers as needy, helpless, and disgruntled with multinational corporations is deeply problematic. Such a representation reveals a significant and somewhat concerning discrepancy between the lives of farmers and the narratives displayed in Western campaigns for trade justice. By using fieldwork data and earlier anthropological literature showing the determination, ingenuity, and far-sighted strategies of cocoa farmers in Ghana, this chapter demonstrates that producers in the Third World are not the passive and helpless individuals they are sometimes portrayed as.