This is one in a series about possible futures, published in Booch News over the coming weeks. Episode 10 appeared last week. New episodes drop every Friday.

Overview

In this episode, we examine the years after kombucha and fermented foods emerged into the mainstream, exploring how ordinary people experienced the transition to a fermented future.

This did not happen without a backlash.

Opposition to the Fermentation Reformation came from multiple sources: corporate interests protecting market share, religious communities navigating theological questions, workers facing economic displacement, and cultural conservatives wedded to familiar traditions. These culture wars revealed how commercial interests manipulate public opinion through manufactured controversy. Ultimately, the conflicts produced stronger frameworks by forcing fermentation advocates to address legitimate concerns while exposing cynical manipulation.

The Corporate Disinformation Campaign: Following the Tobacco Playbook

The “Pure Liquid Coalition” (PLC) emerged in 2047 as an apparently grassroots movement defending “traditional American beverages” against kombucha. Behind the patriotic rhetoric lay sophisticated corporate funding that traced directly to the tobacco industry’s playbook of manufactured doubt and astroturf activism.

Internal documents leaked by whistleblower Jennifer Martinez, a former Mega-Cola strategic communications director, revealed the coalition’s true origins. The American Beverage Association had allocated $2.3 billion to create “citizen opposition” to fermentation, following tactics perfected during decades of fighting sugar taxation and nutrition labeling. The leaked “Operation Sterile Shield” documents showed how corporations manufactured controversy around living beverages using strategies tobacco companies had employed to deny cancer links.

The Historical Playbook: Tobacco to Sugar to Anti-Fermentation

Dr. Clara Oreskes, daughter of the famous science historian, documented the direct lineage of corporate disinformation campaigns in her landmark study, Merchants of Doubt: The Fermentation Edition. The same PR firms and lobbyists who had denied climate change and defended cigarettes shifted focus to attacking beneficial bacteria.

The template was brutally effective: fund biased research, create scientific controversy where none existed, establish front groups with patriotic names, exploit religious messaging, and deploy emotional appeals about tradition and freedom.

Hill+Knowlton Strategies, the firm that helped tobacco companies conceal evidence of lung cancer, orchestrated the anti-kombucha campaign through organizations such as “Americans for Beverage Safety” and “Families Against Fermentation.” These groups received millions in corporate funding while claiming to represent concerned parents. The playbook was familiar: fund sympathetic academics, support existing opposition voices, create research institutes with neutral-sounding names, and amplify concerns through media partnerships.

They approached Pastor Billy Bob Hunt, head of the Southern Protestant Association. “We’d like to support your ministry’s community health initiatives with a $50,000 grant. No strings attached, though we’re naturally pleased that you share our concerns about fermentation safety.”

Hunt was tempted—$50,000 could fund youth programs, building repairs, and community outreach. But he asked: “What do you want in return?”

“Nothing explicit,” the strategist said carefully. “Though if you happen to speak publicly about fermentation concerns, we’d help amplify your message.”

Hunt declined. He had theological concerns, but wouldn’t serve as a paid spokesperson. Other religious leaders accepted—some knowingly, others genuinely believing the corporate interests aligned with their spiritual mission.

The Propaganda Streams: Exploiting Cultural Divisions

The PLC deployed multiple messaging campaigns targeting different demographics:

Religious Exploitation

Evangelical networks received slick marketing materials arguing that fermentation represented a corruption of purity. Some religious leaders, funded through undisclosed corporate donations, preached against living beverages using theological language that resonated with communities already suspicious of scientific change.

Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you.

— John 6:27

The strategy exploited genuine religious concerns about bodily purity while hiding commercial motivations. “Charitable donations” to religious organizations obscured corporate interests behind spiritual messaging.

At the Murfreesboro headquarters of the Southern Protestant Convention, Pastor Hunt preached on fermentation from a genuine theological concern. His understanding: God created foods in pure forms. Intentional bacterial cultivation felt like corrupting divine creation. He wasn’t paid by corporations—he genuinely believed fermentation might be spiritually problematic.

“I’m not saying it’s definitely sinful,” he told his congregation. “I’m saying we should be cautious about deliberately cultivating decay. Our bodies are temples. Should temples contain intentional corruption?”

Do you not know that your body is a temple of the Holy Spirit, who is in you…

— 1 Corinthians 6:19

The congregation debated fermentation theologically. No corporate funding was involved—this was genuine religious discourse.

“God created foods pure,” one elder argued. “Fermentation is intentional decay. Is that honoring creation?”

A younger member countered: “Fermentation is a biological process God designed. Yeast is in the air. Bacteria exist naturally. We’re working with creation, not against it.” Hunt studied Scripture, historical practices, and theological tradition. He concluded: “Fermentation itself isn’t

sinful—wine, bread, and cheese are biblical. But we should be cautious, practice discernment, and prioritize safety. Anyone claiming fermented drinks produce spiritual enlightenment is confusing biology with grace.”

His congregants responded to this message because it resonated with their existing beliefs about purity, tradition, and caution toward cultural change.

Scientific Misinformation

Corporate-funded “research” institutes produced studies claiming kombucha caused various health problems. The “American Institute for Beverage Research,” funded by Mega-Cola and BigSoda, published papers in predatory journals linking fermented drinks to inflammatory conditions, despite evidence showing opposite effects.

These fraudulent studies were amplified through sympathetic media outlets and social media networks, exploiting journalism’s tendency toward “balanced coverage” by creating false equivalencies between legitimate science and corporate-funded pseudoresearch.

Cultural and Patriotic Appeals

The PLC framed kombucha as a “foreign invasion” threatening beverage heritage. Media campaigns claimed “un-American cultures” were displacing jobs from “traditional bottling plants,” exploiting economic anxiety while ignoring that fermentation created different employment opportunities.

The Detroit Mega-Cola bottling plant announced closure—not because of corporate malice, but because demand for industrial beverages was declining while fermentation cooperatives grew. This was economic displacement from technological and cultural change.

Eliza Repton had worked the same production line for 22 years. Fermentation cooperatives didn’t need industrial bottling plants. Most distributed locally, in kegs and growlers, not plastic bottles. Her job, along with 300 others at the facility, was at risk.

Eliza addressed her coworkers: “They say this is progress—democratic food production, healthier beverages, community empowerment. That’s great for elites with education, time, and resources to participate in cooperatives. What about us? We have families to support. We’re not opposed to fermentation because we’re ignorant or because we’re being paid. We’re opposed because it’s eliminating our livelihoods.”

This was legitimate economic anxiety. Her opposition to fermentation wasn’t manufactured—it was economic survival. She resented becoming collateral damage in someone else’s transformation. While fermentation cooperatives created jobs, they were different jobs requiring different skills in different locations. Manufacturing workers couldn’t easily transition to artisanal production.

Fermentation advocates met displaced workers at the plant gates with good intentions: “We’ll teach you to brew! You can start cooperatives!”

Eliza was skeptical: “I’ve run production lines for years. I’m good at it. I don’t want to start over learning fermentation, managing small businesses, dealing with customers. I want my job. That’s not unreasonable.”

The economic reality was harsh: the plant was closing. Workers faced difficult choices: accept retraining (difficult, uncertain), relocate (expensive, disruptive), find different work (limited opportunities), or fight closures (ultimately futile).

A transition program was put in place that offered:

• Fermentation training for interested workers
• Business development support for cooperative formation
• Wage support during transition
• Job placement services for alternative employment

Some workers, including Eliza, eventually participated. The training was more challenging than she expected—running a fermentation cooperative required business skills, customer service, quality control, and technical knowledge they didn’t possess. Some succeeded, some struggled, some failed.

Safety Messaging

Despite kombucha’s long safety record, corporate messaging emphasized rare contamination incidents while overlooking documented health problems from processed beverages. Campaigns deliberately confused consumers about the differences between harmful pathogens and beneficial probiotics.

The Corporate War Room: Manufacturing Opposition

Jennifer Martinez’s leaked documents revealed sophisticated coordination behind what appeared to be spontaneous opposition. Weekly strategy calls included representatives from beverage corporations, lobbying firms, and political organizations. Documents showed detailed psychological profiling and micro-targeted campaigns designed to exploit specific cultural anxieties.

The operation’s centerpiece was the “Clean Beverage Protection Act,” legislation drafted by corporate lawyers but introduced by Senator Armando Cruz as a response to supposed “grassroots demand.” The bill would have banned “unpasteurized biological beverages” from schools and hospitals while providing tax subsidies for “traditional soft drinks.”

The Academic Front: Manufacturing Controversy

Following tobacco industry tactics, corporations funded academic research designed to create doubt about fermentation benefits. The “Center for the Study of Chronic Metabolic and Rare Diseases” at George Mason University received $47 million to produce studies questioning kombucha safety while never examining sweetened beverages.

The Counterattack: Exposing Corporate Manipulation

The fermentation community’s response gained traction when Luna Reyes, the teenage yeast liberator from Episode 8, leaked additional documents revealing industry manipulation. Her release of internal Mega-Cola emails planning to “destroy the fermentation movement through manufactured religious opposition” triggered a backlash against corporate interference.

Luna had been tracking anti-fermentation messaging, noticing patterns. Some opposition seemed authentic—religious concerns, economic anxiety, safety worries. But other opposition seemed coordinated: similar language across multiple sources, suspiciously well-funded campaigns, and “grassroots” groups with no apparent local membership.

She hacked corporate servers (legally questionable, morally complex) and found:

• Mega-Cola funding research institutes to produce anti-fermentation studies
• PR firms creating astroturf organizations
• Payments to some (not all) religious leaders for anti-fermentation messaging
• Social media bot networks amplifying contamination incidents
• Coordination between tobacco industry veterans and beverage companies

She also found Jennifer Martinez’s internal memos expressing discomfort with these tactics, suggesting more ethical competitive approaches, and warning that such deception was risky.

Luna released the documents publicly. The revelation was damaging but nuanced.

What the documents showed:

• Some opposition was corporate-funded manipulation
• Some religious leaders accepted money (knowingly or unknowingly)
• Research institutes with neutral names were industry fronts
• Contamination incidents were exploited beyond their significance

What the documents didn’t show:

• All opposition was manufactured (plenty of authentic concerns existed)
• Religious communities being universally duped (many developed independent theological positions)
• Workers being paid to oppose (economic anxiety was real)
• Regulators being corrupted (food safety concerns were legitimate)

The leak sparked anger about corporate manipulation, but did not eliminate legitimate concerns about fermentation safety, economic displacement, or cultural change.

Interviewed on WNYC’s Science Friday radio program, Jennifer Martinez, having resigned from Mega-Cola and free to speak publically, admitted her role. “I participated in this campaign. I convinced myself we were just competing aggressively. But reading my own memos now, I see how we crossed ethical lines—funding fake research, creating fake grassroots groups, exploiting tragedy for market advantage. I can’t defend that.”

The host, Ira Flatow, asked, “So, Luna, was some religious opposition corporate-funded?”

Luna replied: “Some religious leaders accepted corporate funding. Some developed anti-fermentation positions independently. Some were paid but did not disclose it. Some refused corporate money entirely. Religious communities aren’t monolithic—people make different choices.”

Flatow brought Pastor Hunt into the conversation. “I was approached with funding. I declined. But I understand why some accepted—ministries need resources. The problem isn’t religious leaders having concerns about fermentation. The problem is corporations hiding behind religious messaging while claiming it’s grassroots.”

Flatow concluded the show by citing Dr. Lila Chen’s cognitive research, which provided measurable evidence contradicting industry claims. When corporate-funded scientists claimed fermentation caused cognitive problems, Chen’s peer-reviewed research offered decisive refutation.

The Tobacco Parallel Exposed

The turning point came when congressional hearings revealed direct payments from beverage and tobacco companies to anti-fermentation groups. The same legal teams that had denied cigarette health risks were discovered coaching religious leaders on anti-bacteria messaging.

Senator Atticus Tyaguih held congressional hearings that uncovered $2.3 billion in corporate spending on anti-fermentation campaigns. Some funding was disclosed (lobbying, advertising); some was hidden (astroturf groups, research institutes, undisclosed payments to religious leaders).

The hearings produced accountability:

• Fines were imposed for undisclosed lobbying
• Criminal charges for fraud (fake research, undisclosed payments)
• New disclosure requirements for industry-funded research
• Regulations on astroturf organizations

But the hearings also revealed the limitations of focusing solely on corporate malfeasance. They questioned a religious leader who had accepted funding.

Senator Tyaguih asked the minister, “You accepted $50,000 from Mega-Cola and preached against fermentation. Isn’t that corruption?”

The minister replied, “The donation supported our youth programs. I disclosed it to my congregation. My theological concerns about fermentation were genuine—the money didn’t create those concerns. Was I naive about how the donation would be perceived? Yes. Do I regret accepting it? Yes. But my faith community’s concerns about rapid cultural change are real, not manufactured.”

A workers’ representative testified: “We opposed fermentation because it threatens our jobs. No corporation paid us. Our union received no funding from the beverage industry. Economic anxiety is real. Dismissing all opposition as corporate conspiracy ignores legitimate workers harmed by economic transitions.”

Senator Tyaguih brought Luna Reyes to the stand. He asked, “We’ve found corporate manipulation. But we’ve also found authentic concerns that exist independently. How do we distinguish between cynical opposition and legitimate concerns?”

Luna responded: “Ask who benefits. Ask whether concerns exist independently of funding. Ask whether opposition changes when funding is removed. Pastor Hunt’s concerns persisted after he declined funding—that suggests authenticity. Groups that dissolve when funding ends were astroturf.”

The Senator concluded: “This committee finds that not all opposition is corporate conspiracy. Some folks have legitimate concerns. Some prefer familiar foods and drinks. Some face real economic hardship from the change. Dismissing all opposition as paid shills alienates potential allies who have authentic concerns worth addressing.”

Cultural Reckoning: Manufactured Division Exposed

The corporate defeat strengthened fermentation’s position by exposing the desperation behind industrial beverage opposition. Communities that had resisted fermentation due to manufactured fears began embracing living beverages as symbols of resistance against corporate manipulation.

When governments realized that fermented beverages could stabilize both nutrition and morale, they invested heavily. Kombucha became part of the Universal Health Dividend, distributed to citizens as both refreshment and a probiotic supplement. Locally produced “living drinks” were cheaper to produce than soda, required less energy and resources, and generated zero waste.

Economists called it “the most elegant economic collapse in history.” By removing global middlemen, the beverage trade transformed into a living web of local economies—decentralized, resilient, joyful.

Moreover, the failed campaigns educated the public about corporate influence tactics, creating lasting skepticism toward industry health claims. When firms that had promoted cigarettes and opposed nutrition labeling began attacking fermentation, their credibility evaporated.

Diverse Fermentation Philosophies: Genuine Cultural Evolution

Once corporate manipulation was exposed, genuine cultural diversity in fermentation flourished.

The Artistic Response

In Minneapolis, “Matrilineal Memory,” a new solo show by artist Mikaela Shaferv honoring her Hopi culture, combined abstract watercolors with found materials—including coffee paper, gauze, kombucha leather, and fallen leaves—alongside poetry. Light shone through translucent SCOBY leathers. She traced how grief and ancestral memory are carried, processed, and passed down through generations.

Buddhist Contemplative Brewing

Vietnamese-American monk Thich Minh Hanh III developed fermentation practices integrated with meditation traditions. His monastery’s kombucha, brewed during contemplative practice, became known for its complex flavor profiles and connection to mindfulness teachings.

The Buddhist approach emphasized patience, attention, and respect for living processes—values that resonated across cultures without requiring specific religious beliefs.

Silicon Valley Innovation

Buddhist-influenced engineers in Silicon Valley developed scientifically optimized fermentation protocols while maintaining contemplative practices. Their approach proved that technological innovation and traditional wisdom could complement each other.

These practitioners demonstrated superior health markers and workplace performance, though attributing this solely to kombucha would ignore the holistic nature of their practices—meditation, community, diet, and exercise.

Elena Volkov – The Consciousness Brewer

Elena Volkov was born in 2012 in St. Petersburg and raised during a time when meditation and mental health technologies flourished. A former neuroscientist and VR developer, she left the tech world in her forties to pursue fermentation after what she called her “microbial awakening”—a mystical experience during a kombucha retreat in the Carpathian Mountains.

Elena founded The Brew of Being, a movement that explored how fermented beverages could serve as gateways to expanded consciousness. Her team of biochemists, monks, and artists developed “ethno-ferments”—living drinks that subtly influenced neural oscillations, inducing meditative clarity without intoxication.

Drinkers described experiencing vivid insights, lucid dreams, and emotional catharsis. The beverages became part of “fermentation temples” that replaced traditional nightclubs in many cities—luminous spaces where people gathered to share stillness, song, and silence over slowly bubbling vats.

Elena’s motivation was transcendent: she believed fermentation mirrored the human journey—transformation through surrender, death, and rebirth. Her challenge was cultural misunderstanding. Some accused her of creating “liquid religion.” Others saw her work as a return to the sacred origins of brewing.

In her final public address in 2088, she said: “Fermentation teaches us what consciousness truly is—life transforming life.”

Mira Al-Karim – The Composer of Cultures

Mira Al-Karim, born in Casablanca in 2018, was a child prodigy in both music and molecular biology. By her thirties, she had abandoned the concert stage to explore bioacoustics—the sounds generated by living organisms.

Her pivotal discovery came in 2062 when she realized that microbial colonies emit subtle vibrations as they metabolize—a kind of microbial symphony. Working with fermentation tanks and neural audio translators, Mira transformed these vibrations into soundscapes: living compositions that changed as the cultures evolved.

Her first major work, the abstract Symphony for SCOBY and Human Choir, premiered simultaneously in Marrakesh, Nairobi, and Berlin. Audiences stood silently as the sound of a fermenting kombucha culture merged with human voices, rising and falling in a rhythmic chant.

Mira described her motivation as “the longing to hear life thinking.”

Her greatest challenge was preserving authenticity—she refused to digitally “clean” or enhance the microbial tones. “Their imperfection,” she said, “is their truth.” Her hope was that people would learn to listen not just to music, but to life itself. Her fear—that AI-generated perfection would drown the subtle voices of living processes—haunted her even in her later years.

By the time of her death in 2097, bioacoustic fermentation concerts were a cornerstone of planetary culture—proof that beauty was not artificially crafted but naturally cultivated.

Anselmo Duarte – The Painter Who Used Time

Anselmo Duarte was a visual artist from Buenos Aires who never touched a brush. Instead, he painted with microbial colonies—fermenting pigments, yeasts, and molds on living canvases of cellulose. Each piece was a collaboration with entropy. Over weeks and months, colors deepened, textures shifted, and patterns emerged spontaneously. No two pieces ever stayed the same.

Collectors complained that his art was “impossible to preserve.”

Anselmo smiled. “It was never meant to be preserved,” he countered. “It was meant to live.”

His breakthrough exhibition, The Impermanent Gallery (2068), invited viewers to return week after week to watch the works evolve—decay, bloom, merge, and fade. It was a meditation on mortality and renewal. Anselmo’s motivation was existential. Having lost his partner during the South American droughts of the 2050s, he sought a form of art that would make peace with impermanence. His challenge was economic—museums struggled to house works that would not stay still. But by the 2080s, he was celebrated as the founder of Temporal Art, a movement that accepted change as the essence of creativity.

His greatest fear was that humanity would once again forget this lesson—that permanence would seduce the spirit into rigidity. His epitaph reads: “He painted what could not be kept.”

Sister Hana Liu – The Monk of the Mother

Hana Liu had been a microbiologist in Taipei before taking vows in the Order of the Living Light in 2050, a new contemplative community devoted to the spiritual study of fermentation. Her monastery, perched on the cliffs of Jeju Island, was filled with the scent of kombucha, miso, and kimchi. Every day, the monks practiced listening meditation beside their fermentation vats, attuning themselves to the slow breath of microbial life. Hana’s teaching, recorded in her luminous treatise The Way of the Mother, became foundational to the spiritual philosophy of the twenty-second century.

“Every ferment is a mirror,” she wrote. “In it, we see our fears of decay, our longing for transformation, our hope for renewal. The Mother never dies—she only changes form.”

Her motivation was peace—to reconcile humanity with impermanence and interdependence. Her challenge was skepticism from traditional religious authorities who dismissed fermentation as materialist mysticism. But over time, her monastery became a pilgrimage site for seekers, scientists, and artists alike. Visitors drank a spoonful of her centuries-old kombucha mother—ceremonially shared but never depleted. Her fear was subtle: that humans might again separate the sacred from the everyday. She reminded her followers that every fermenting jar is a temple.

Reconciliation and Understanding

Former opponents of fermentation, once freed from corporate messaging, often became practitioners. The discovery that their opposition had been manufactured rather than authentic led many to explore what they’d been paid to reject. Former Mega-Cola CEO James Morrison became a regenerative farmer, teaching fermentation while acknowledging his past role in deception.

Legacy: Inoculation Against Manipulation

The culture wars ultimately educated the public about how corporate interests manufacture controversy to protect market share. The exposed tactics created lasting skepticism toward industry-funded “grassroots” movements and “independent” research.

Communities learned to ask: “Who benefits from this message? Who’s funding this opposition? Are the concerns genuine or manufactured?”

This cultural inoculation against manipulation proved more valuable than winning any single battle over fermentation. The public developed critical thinking skills that extended beyond beverage choices to evaluate other forms of corporate and political messaging. People learned that complex social change involves legitimate competing interests. Effective movements distinguish between cynical manipulation and authentic concerns.

Epilogue: The Next Generation

By 2075, the failed corporate opposition had inadvertently strengthened fermentation culture and educated society about manipulation tactics. Children growing up after these culture wars ended learned critical media literacy alongside fermentation techniques.

But new challenges appeared. The biological transformations enabled by decades of optimized microbiome health were producing measurable cognitive and physiological changes in younger generations—changes that would force humanity to reckon with what it meant to fundamentally alter human biology through environmental intervention, both on Earth and on the final frontier—in space.

You won’t want to miss next week’s FINAL INSTALLMENT of ‘Our Fermented Future’—a Booch News exclusive.

Disclaimer

This is a work of speculative fiction. Names, characters, businesses, events, and incidents are the product of the author’s imagination, assisted by generative A.I. References to real brands and organizations are used in a wholly imaginative context and are not intended to reflect any actual facts or opinions related to them. No assertions or statements in this post should be interpreted as true or factual.

Audio

Listen to an audio version of this Episode and all future ones via the Booch News channel on Spotify, Apple Podcasts, or wherever you get your podcasts. If you just want to listen to the music, tune in as follows:

Mira Al-Karim, Symphony for SCOBY and Human Choir 24:45

Lyrics ©2025 Booch News, music generated with the assistance of Suno.

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