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The relationship between consumers and organizations seems to take a central role in consumption studies. However, the study of consumer resistance movements is still a new area (Cova, Kozinets & Shankar, 2007; Hemetsberger, 2006), particularly in Brazil, one of the most important markets for big corporations such as Nestlé, Volkswagen and Coca Cola (O Globo, 2005). This paper aims to suggest a wider discussion on the movements of resistance to consumption in Brazil. In Brazil, softer forms of resistance predominate: consumers or companies discourses do not emphasize the end of consumption, but rather, more consensual forms of relationship between consumers and markets, based on the concepts of conscious and sustainable consumption . Brazil’s most important voice in this subject is “Akatu Institute for Conscious Consumption”, created in 1990 by major Brazilian and global companies to promote responsible consumption. Considering the wide penetration of Akatu’s ideas among Brazilian consumers and companies, it would not be an overstatement saying that the discourse of conscious consumption in Brazil has been created by the market itself. So, we ask whether such discourse actually represents a legitimate society claim, or, at the other end, it simply serves to the interest of the big corporations that fund Akatu. By raising such question, we intend to discuss, with a critical approach, the process of social construction of the concept of conscious consumption in Brazil. An initial discourse analysis of Akatu’s website shows that the conscious consumption discourse in Brazil can embed a shift of responsibility from the producer to the individual consumer. Saha & Darnton (2005) point out that ‘green’ consumption refers to environment, corporate social responsibility, social investment, labor and job conditions, fair trade, responsible communication, transparency and so on. Cohen (2007) posits that more emphasis has been given in the “more efficient consumption”, as opposed to “less consumption”. It is interesting to notice how the addition of the idea of efficiency can change the direction of the actions. This author says that even if the sustainable development has been described as a “three-party process that gives rise to a careful balance among the social equity, economical and environmental objectives, it has been proven in practice that keeping this multi-objective focus is very difficult” (p. 58). In Brazil, the discussion seems to be restricted to the so-called sustainable and conscious consumption. Back in the 1970s, several institutions were created in Brazil with the purpose of offering some room for businessmen to discuss and implement projects related to the social, environmental and human rights practices. Such institutions have become experts in the defense and promotion of the collective interests of businessmen, also working as reference models that guided business strategic choices (Cappellin et al., 2002). The most successful one, Ethos Institute for Social Responsibility has created Akatu Institute in 1990 with the mission of “mobilizing and making Brazilian citizens aware of their major role, as consumers, in the construction of sustainability of life on the planet” (Akatu, 2008). Akatu’s guiding principles seem to focus solely on individual consumption choices. It assumes that the best way to reach the ideal of a ‘cleaner’ world is through consumer education. Such principles, stated in Akatu’s homepage, are: (1) plan your purchases; (2) evaluate the impact of your consumption; (3) consume only the necessary; (4) reuse products and packages; (5) separate your garbage; (6) use your credit consciously; (7) value company’s social responsibility practices; (8) do not buy pirate or smuggled products; (9) contribute with the improvement of products and services; and (10) spread conscious consumption. Note that, as Akatu has been born in the market and is nurtured by corporations, it does not question business’ objectives. The arguments used in the construction of the concept of conscious consumption follow a clear and accurate logic. First, a situation of crisis is presented: “humanity already consumes 25% more natural resources than the capacity of renewal of the Earth (...) if consumption and production standards are kept on current level, in less than 50 years two planets Earth will be necessary to meet our needs of water, energy and food” (Akatu, 2008).