“Having close to 200 independent states is a hindrance rather than a help.”—Yuval Noah Harari, From Animals into Gods: A Brief History of Humankind

The “elites” promise to have turned Earth into an Edenic paradise by the year 2030—the year their Messiah, FM-2030, will be reincarnated. Joking aside, FM-2030 was a real person and the year 2030 does seem to have some deep significance, although it is somewhat obscure. Regarding the man FM-2030, his real name was Fereidoun M. Esfandiary. He was a transhumanist who served on the United Nations Conciliation Commission for Palestine and was a corporate consultant for JC Penny and Lockheed. He chose the name FM-2030 as he believed he would celebrate his hundredth birthday in 2030 (at present, his corpse is being cryopreserved at the Alcor Life Extension facility in Arizona), and because, as he stated, “Conventional names define a person’s past: ancestry, ethnicity, nationality, religion. … The name 2030 reflects my conviction that the years around 2030 will be a magical time. In 2030 we will be ageless and everyone will have an excellent chance to live forever. 2030 is a dream and a goal.”

Indeed, the desire to rub out all distinctions between and among people is a common theme with the ruling class—with some obvious exceptions—and 2030 has become almost this mythical endpoint for all of the various globalist projects such as the United Nations’ 2030 Agenda for Sustainable Development and the World Economic Forum’s 2030Vision. For what it’s worth, the latter project’s partners include Salesforce, Google, Facebook, two arms of the United Nations, the Government of Botswana, Microsoft, Amazon, the Overseas Development Institute (a kind of Chatham House/USAID-type entity), and more.

2030 is also 2+3=5—five points or pentagram (Pentagon, etc.). Maybe a stretch, and maybe eminently silly to the reader, but rest assured a great many of the “elites” actually believe in things like astrology and numerology, and are deeply in invested in the occult. Why do you think the powerful individuals who attend the bizarre rituals in places like Bohemian Grove and give praise to Moloch while sacrificing an effigy of a child do what they do? Moloch, for the record, was a Canaanite god associated with child sacrifice, through fire or war. “You shall not give any of your children to devote them by fire to Moloch, and so profane the name of your God” (Leviticus 18:21).

This 2030 vision is reflected pretty much across the board of most all globalist institutions (irrespective of “public” or “private”), from the aforementioned lot to the Government of Saudi Arabia to the World Health Organization’s Immunization Agenda 2030. The planning has long been in the works, and the infrastructure and regulatory framework is being brought on line as we speak.

Writing for the MIT Sloan Management Review in 2019, Andrew S. Winston discussed the “mega-trends” the “elites” have in store for the global population in 2030, which include at least two-thirds of the world’s projected 8.5 billion people shoved into cities, where “effects will include the need for more big buildings with better management technologies (big data and AI that makes buildings much more efficient).” Additionally, Winston writes, “The amount of information collected on every person, product, and organization will grow exponentially, and the pressure to share that information — with customers and consumers in particular — will expand. … But all these tools will shatter privacy in the process.” Technology is clearly the accelerant toward this globalist Panopticon whatever the justification, be it climate change, “inclusion,” or COVID-19 contact tracing and vaccine passports, which are already being tied to financial services, such as Samsung Pay and CommonHealth’s Vaccine Pass, “a digital version of your COVID-19 vaccine record you can conveniently add to Samsung Pay.”  Other similar apps include CLEAR Health Pass and Excelsior Pass. Why would this be necessary? And think longer-term, not the short-term justifications.

By the way, CLEAR Health Pass’s catchphrase is “Come Back Better,” reminiscent of Joe Biden’s campaign phrase “Build Back Better,” which is not an accident: the World Economic Forum’s Global Future Councils section of their website states explicitly that:

Global Future Council members provide strategic insights, scientific evidence, forward guidance and multidisciplinary understanding of major issues that will shape the post-COVID world through: Identifying and monitoring the latest trends, scientific research and frontier technologies with significant potential to transform societies, industries and regions. …Contributing their expertise and knowledge, sharing key lessons and developing innovative ideas to “building back better” initiatives of industry, regional and solution platforms.

We can see that the Establishment is priming the population for the continued Fourth Industrial Revolution and the AI-driven future. Despite its sheen, this agenda will subjugate and degrade humanity, and make no mistake, it is not just society but humanity itself that will be modified to fit the vision, not the other way around. As Klaus Schwab (founder and Executive Chairman of the World Economic Forum) himself notes:

The ability to edit biology can be applied to practically any cell type, enabling the creation of genetically modified plants or animals, as well as modifying the cells of adult organisms including humans. … In fact, the science is progressing so fast that the limitations are now less technical than they are legal, regulatory and ethical. The list of potential applications is virtually endless. … It is in the biological domain where I see the greatest challenges for the development of both social norms and appropriate regulation. We are confronted with new questions around what it means to be human, what data and information about our bodies and health can or should be shared with others, and what rights and responsibilities we have when it comes to changing the very genetic code of future generations.

The answer of what can and should be shared for Schwab and his ilk is, of course, everything. The use of surveillance technology as it pertains to COVID-19 is very much a part of the World Economic Forum’s agenda, as Head of Corporate Governance and Trust Daniel Dobrygowski calls this “crisis relevant tech.” Much as 9/11 ushered in an ever-expanding era of mass surveillance in the United States, COVID-19 is serving a similar purpose (among many other insidious purposes) both in the US and abroad—both engineered events have been major catalysts in dragging the public along the road to the globalists’ future utopia by playing on their fears and using propaganda to mold and shape the narrative.

Klaus Schwab has discussed the possibility of AI-shaping narratives, and given the number of sheer coincidences (or not), and the fact that AI does in fact now generate a significant number of news features as opposed to articles by human authors, this is not all that much of a stretch, especially given the advances in quantum computing. With velocity as a key feature of the modern world, as Schwab is quick to acknowledge, the power of AI to simply overwhelm the human mind in a deluge of data is becoming more of a possibility than ever. Indeed, as the Israeli author and proponent of this agenda Yuval Noah Harari states:

It is all about the data. … When power is concentrated and hierarchical and you inject AI, it’s much easier for algorithms to take it over. It’s a gradual shift. More and more decisions are taken by the algorithms that humans don’t understand. They trust their algorithm but they don’t understand the decisions they are taking and they find increasingly that they become like puppets in the hands of these algorithms.

As far as “crisis relevant tech” is concerned, Tim Hinchliffe writes:

The WEF openly supports the development of so-called “crisis-relevant tech” as evidenced by its backing the development of health passports, which act as digital records of your health status to determine whether or not you are free to travel or even go outside. Earlier this year the WEF announced it was supporting the development and launch of CommonPass — a platform whose mission is “to develop and launch a standard global model to enable people to securely document and present their COVID-19 status (either as test results or an eventual vaccination status) to facilitate international travel and border crossing while keeping their health information private.” The WEF also lent its support to another health passport initiative called CovidPass, which was built by one of the WEF’s own “Young Global Leaders,” Mustapha Mokass, who used to be an advisor at the World Bank. CovidPass “uses blockchain technology to store encrypted data from individual blood tests, allowing users to prove that they have tested negative for COVID-19.” In supporting both CommonPass and CovidPass, the Davos elite have made it clear they want “crisis-relevant tech” like health passports to be part of the great reset solution.[1]

People are obviously reticent to have themselves tracked and traced, as the WEF readily acknowledged in July 2020: “Non-mandatory contact tracing apps have met with only limited success so far due to privacy concerns.” Consequently, larger carrots and sticks have been needed to coerce the population into compliance, such as bribing them with stimulus checks/UBI and/or framing those who do not accept this foreign material being injected into their bodies as public health threats. And because concepts such as the COVID-19 “health passport” are conspiracy theories (like the Great Reset itself, as The New York Times will remind you, even though there was an issue of Time magazine dedicated to it, and the entire World Economic Forum website centers around it, and Schwab has published books on it), Denmark rolled out its coronavirus digital passport in early 2021, available on the Danish digital health portal, sundhed.dk. Estonia began experimenting with a “digital immunity passport” in 2020, and as of February 2021, the UK government was funding at least eight firms to develop a similar platform. Many airlines have a mobile app version as well. Just conspiratorial nonsense, though, by “fringe extremists,” criminals, misinformation spreaders, and terrorists (all terms being linked in the flood of propaganda regarding any dissident, be it regarding stolen elections or the COVID-19 medicalized tyranny).

Also sitting at the intersection of medical tyranny and big data/technology is the World Health Organization. You may recognize them from the ongoing COVID-19 saga as a preeminent authority on all things coronavirus. In addition to the centrality of data as they readily acknowledge, per their Immunization Agenda 2030:

The COVID-19 pandemic has reminded the world of the power of vaccines. … Immunization is playing a critical role in achieving the [United Nations] Sustainable Development Goals (SDGs). Immunization reaches more people than any other health and social service, making it the foundation of primary health care systems and a key driver toward universal health coverage. This makes immunization critical to SDG3. … Because health is so fundamental to development, IA2030 will also contribute—either directly or indirectly—to 13 of the other SDGs. Immunization is an investment for the future, creating a healthier, safer and more prosperous world for all.

A world, of course, where travel and other basic freedoms are privileges not rights contingent on getting a mandated shot or two or thirty in the arm, right?

Another representative organization, in this instance linking finance and “inclusion” (unless, presumably, you don’t take the jab) would be the Council for Inclusive Capitalism established by the Vatican; according to its website, “The Council is led by Guardian CEOs and global leaders,” who naturally include people like Marc Benioff of Salesforce, Mark Carney (UN Special Envoy for Climate Action and Finance and Prime Minister Boris Johnson’s Finance Adviser for COP26; former Governor of the Bank of England; former Governor of the Bank of Canada; Board member of Bloomberg Philanthropies; member of the Group of Thirty; member of the Foundation Board of the World Economic Forum), William Lauder of the Estée Lauder Companies, Alex Gorsky of Johnson & Johnson, Kenneth C. Frazier of Merck, Mark Weinberger of EY, Darren Walker of the Ford Foundation, Rajiv Shah of the Rockefeller Foundation, and Lynn Forester de Rothschild (Inclusive Capital Partners, Estée Lauder Companies, Columbia University, E.L. Rothschild LLC, The Economist Group, Gulfstream, General Instruments, United Nations Advisory Committee on Inclusive Financial Services, the McCain Institute for International Leadership, National Information Infrastructure Advisory Committee and the Secretary of Energy Advisory Board under President Clinton, the Council on Foreign Relations, Bronfman-Rothschild, Chatham House). Other organizational partners include State Street, BP, Mastercard, Bank of America, TIAA, the OECD, Visa, DuPont, and the Office of the California State Treasurer.

Each of these organizations has made commitments that they explicitly align with select UN 2030 Agenda for Sustainable Development Goals. For example, citing SDGs 3 and 10, Johnson & Johnson states that they aim to, “advance the development of an affordable COVID-19 vaccine candidate for emergency pandemic use, including scaling up capacity to meet a goal of supplying at a rate of more than one billion doses of the vaccine globally by the end of 2021.”

What is it about this crop of vaccines—which are inferior to natural immunity regarding the much-hyped Delta variant of the coronavirus—that is causing every major institution not just in the United States but across the globe to put the pressure on people to take it, in many cases mandate it even?

The United Nations states on its Sustainable Development Goals website that its SDGs not only intersect with climate change, but that “more important than ever, the goals provide a critical framework for COVID-19 recovery.” In Klaus Schwab and Thierry Malleret’s 2020 book COVID-19: The Great Reset, “recovery” from the pandemic—which they state “will not be possible without a vaccine”—is also explicitly tied to things like climate change. The currents of this global Hive/Internet-of-Things project seem to be getting stronger, and they’re taking us into some deep, threatening waters. With COVID-19 as justification, we see all of the pieces falling neatly into place to realize the culmination of said project.

Parties and governments intertwined in this globalist network also treat the 2030 SDGs as binding. For example, Canada’s Green Party, currently helmed by Annamie Paul (described as “the first Black Canadian and first Jewish woman to be elected leader of a major federal party in Canada”), believes that the SDGs and the “climate emergency must be the lens through which every policy envelope is viewed–the economy, health, education, foreign affairs, immigration, public safety, defence, social welfare, transportation.”

Their actions support their words. According to Canada’s Voluntary National Review submitted to the United Nations in 2018:

The Government of Canada’s policies, programs and priorities are already well-aligned to the SDGs. … Canada is responding to these challenges through concrete actions to reduce poverty, advance gender equality and the empowerment of women and girls, narrow the socio-economic gaps that exist between different groups, foster inclusion and celebrate diversity, and improve equality of opportunity for all. … In June 2017, Canada announced its Feminist International Assistance Policy, which seeks to eradicate poverty and build a more peaceful, inclusive and prosperous world. Canada firmly believes that promoting gender equality and empowering women and girls is the most effective way to achieve this goal and drive progress on all SDGs. … Canada will mainstream a gender-responsive perspective in the implementation of the SDGs, consistent with its emphasis on gender equality as a cross-cutting priority. The Government will launch a process … to develop a national strategy on the 2030 Agenda through collaboration with all levels of government, Indigenous peoples, civil society and the private sector. Data is key to developing solutions to challenges facing the implementation of this Agenda, to ensure no one is left behind, and to track progress on the SDGs. As such, this report includes validated Canadian data for the SDG Global Indicator Framework.

Data being the “fossil fuel” of the Fourth Industrial Revolution as the digitized sphere becomes the focal point, moving away from the physical world and, as Schwab and Malleret note, modifying the physical realm:

During the peak of the pandemic, O2O—online to offline—gained major traction. … This phenomenon of blurring the distinction between online and offline …  has emerged as one of the most potent trends of the post-COVID-19 era. The pandemic crisis accelerated this phenomenon of eversion because it both forced and encouraged us towards a digital, “weightless” world faster than ever, as more and more economic activity had no choice but to take place digitally. … We could go as far as to say that, for a little while, teleportation supplanted transportation. … Large online companies like Amazon and Alibaba expanded decisively in the O2O business, particularly in food retailing and logistics.[2]

The globalist Establishment has been working for some time to consolidate control over the food supply, as with everything else. As just one example of the current efforts, the Rockefeller Foundation has called for a need to “reimagine and re-design our food systems” as COVID-19 has been a “stress test” that somehow (this is never actually explicated by the Establishment even though they are constantly linking it) is connected to/exacerbates/comes from “climate change.”

According to Sara Scherr (President and CEO of EcoAgriculture Partners) and Sara Farley (Managing Director, Integrated Operations, Food Initiative at the Rockefeller Foundation) writing for the World Economic Forum website on June 9, 2020, “In 2021, the global community will develop a new action framework for the UN Convention on Biological Diversity, advance action under the UN Framework Convention on Climate Change, and begin the UN Decade for Ecosystem Restoration. Sustainable food systems must be central to these strategies.” The Food Systems Summit of 2021, called for by the UN Secretary-General, is based on the UN’s premise that, “our food systems must change to achieve the goals of the 2030 Agenda.” You know, living in a pod, eating bugs, and all that. As Danish Parliamentarian Ida Auken writes for the World Economic Forum in “This is what 2030 could look like if we win the war on climate change”: “By 2030, your CO2 emissions will be greatly reduced. Meat on your dinner table will be a rare sight. … If you choose to call a car, an algorithm will calculate the smartest route for the vehicle. … Air traffic has started to decline. … People are trying out new types of living arrangements with more shared functions and spaces.”

Already we see examples such as Portland, Oregon’s Residential Infill Project, which follows in the footsteps of Vancouver, Minneapolis, and Seattle with duplex and triplex re-legalization, and Austin, Texas’s “sixplex-with-affordability.” There are also size limits on one-unit buildings, and four homes can be built on most residential lots. There will also, of course, be a diversity component, although the ruling class always speaks in euphemisms; writing for the Sightline Institute, Michael Andersen reports that, “Portland’s new rules will also offer a ‘deeper affordability’ option: four to six homes on any lot if at least half are available to low-income Portlanders at regulated, affordable prices. The measure will make it viable for nonprofits to intersperse below-market housing anywhere in the city for the first time in a century”—non-profits like the Open Society Foundation and their ilk presumably. Open Philanthropy has provided significant grant money to the Sightline Institute; Open Philanthropy’s main funders are the Jewish Facebook co-founder Dustin Moskovitz and his wife Cari Tuna.

The above-mentioned EcoAgriculture Partners, based out of Fairfax, Virginia, “brings together women’s groups, farmer cooperatives, civil society organizations, universities, international NGOs, United Nations agencies, governments, and more to advance multi-stakeholder management processes in landscapes, strengthen governance strategies, and promote cross-sector research. We connect landscape leaders across national boundaries to share experiences and inspire innovations in integrated landscape management.” In case you were wondering, some of their major partners include: the Rockefeller Foundation, the World Wildlife Fund, the World Bank Group, the UNDP, the Ford Foundation, the Gates Foundation, and the US Department of Agriculture.

Interesting to see the USDA and the Gates Foundation there, especially as Bill Gates is now the biggest private owner of farmland in the United States. What was it Henry Kissinger said? Oh yes: “Control oil and you control nations; control food and you control the people.”

[1] Hinchliffe, Tim, “A skeptical look at the ‘great reset’: a technocratic agenda that waited years for a global crisis to exploit,” November 2, 2020. The Sociable.

[2] Schwab, Klaus and Thierry Malleret, COVID-19: The Great Reset, 2020. pp. 177-178.

“This Jewish factor is significant and has been commented on by Jewish scholars. Yet when a Gentile scholar, Dr. Kevin MacDonald, an extensively experienced psychologist from California State University (Long Beach), examined Jewish involvement in Critical Theory and other subversive movements as a survival mechanism, he was vilified as an ‘anti-Semite’ and his conclusions and sources were brought into question with the standard ad hominem and straw man arguments.”

Kerry Bolton
The Perversion of Normality: From the Marquis de Sade to Cyborgs
Arktos, 2021.

Since at least the 1960s, a war of increasingly global significance has been waged against human ‘primary ties’: the traditional family bond, faith, homeland, culture, and ethnicity. This aggression has been waged by a confluence of hostile groups including oligarchs and financiers, dysfunctional types who both promote and excel in filth and decay, and ethnic cliques motivated by extreme racial enmity. Connecting these various groups are a host of security agencies, NGOs, and technocrats, resulting in a bewildering swirl of attack points and subterfuge. If the Western peoples and their culture are locked in conflict, we are witnessing not a straightforward duel but a hyena attack. Faced with a large opponent, these hostile groups move simultaneously to both run the West to exhaustion and to tear chunks from its vital blood vessels. It is difficult indeed to find clarity in the middle of such a storm, which features degenerate perverts like the Marquis de Sade, the Rockefeller Foundation, Jewish intellectuals, the CIA, transgenderism, George Soros, and, most recently, the ‘transhumanists.’ Drawing on classics like Spengler’s Decline of the West (recently republished by Arktos in two impressive hardback volumes), Kerry Bolton, perhaps the most prolific and controversial writer ever produced by New Zealand, has produced an admirable and exhaustive study on the perversion of normality in Western culture and society that offers some of the clearest analysis yet produced on how we came to arrive at this point of peak degeneracy. In the following review essay, I want to provide a summary of Bolton’s findings, as well as some commentary on the content, purpose, and significance of the text.

One can perhaps sum up The Perversion of Normality best by describing it as a very lengthy (over 500 pages) and comprehensive exploration of the trajectory of Cultural Marxism in the West, complete with a preamble on degenerate Leftism and Freudianism, and without some of the usual apologetics for capitalism. The tone is scholarly, and the book is extremely well-referenced. The range of historical and contemporary material under discussion is very broad, indicating a life spent in deep research. Particularly impressive is the balance struck by the author. When embracing the topics under discussion, it’s all too easy to lay undue emphasis on one factor over another, or to present a picture that isn’t entirely convincing. In recent years, for example, I’ve noticed a tendency among some within White advocacy to argue that our problems are fundamentally caused by capitalist oligarchs, or by tendencies in liberalism, or by perverted leftists, and perhaps not so much by any ethnic agenda that may underpin any of these spheres. As indicated by the quote opening this essay, the narrative tapestry woven by Bolton has a strong ring of truth, and certain facts about the situation in which we currently find ourselves, no matter how uncomfortable or controversial, are addressed here in an unflinching manner. In Bolton’s words,

The Perversion of Normality examines an array of individuals, doctrines, and movements, most claiming to serve behind the banners of science, progress, and humanity. What seem to be divergent converge by what Dr Richard Spence, a genuine scholar, calls ‘connecting the dots.’ What emerges is a movement over the course of several hundred years, pushing forward an artificial construct in the name of ‘humanity,’ but for the benefit of a self-anointed elite of oligarchs and technocrats. In hellish pandemonium normality is toppled on its head, in the name of ‘normality,’ and the absurd, sick, and destructive become the new normal.

Godfathers of Perversion

Bolton opens by taking aim at de Sade and Freud, identifying the latter as “one of the primary influences of the modern epoch. … Freudianism, combined with Marxism and heavily revised, has been a lethal formula for deconstructing the primary customs, ethos, traditions and faith of the West.” In fact, “the Freudo-Marxian world revolution has been more enduring and encompassing than Bolshevism, while ‘conservatives’ were worried about a ‘Moscow plot.’” In Bolton’s view, the clique responsible for bringing Freudo-Marxian thought to America is the Frankfurt Institute for Social Research. This will be old news, of course, to many of our readers, and especially those familiar with the work of Kevin MacDonald, but Bolton presents an array of mainstream historical sources which freshen up what remains a very radical and momentous discovery—that a very Jewish cast of characters were responsible for developing, spreading, and implementing many of the most destructive ideas of the twentieth and twenty-first centuries. At the heart of these ideas is the desire to fracture the host society/mass culture. Bolton:

The focus of this Neo-Freudianism is on the individual detached from society. It is therefore a means of deconstructing and fracturing the social organism, which is why the Marxian theorists who created the Frankfurt Institute in 1923 found Freudianism to be such a useful ingredient in creating a new revolutionary synthesis. The organic bonds of family, state, faith, and ethos, disparaged as ‘primary ties’ in need of cutting, were portrayed as injurious to the individual well-being and as repressing the individual’s path to self-actualisation.

The author does an exceptional job of clarifying and explaining how the methodologies of those harboring ethnic grievances overlapped in utility with other interested parties. Bolton points out that Neo-Freudian interpretations of Man, particularly in relation to desire and gratification, were eagerly supported and adopted by capitalist elements. Bolton writes that

the social sciences provided a doctrine for the rationalisation of instant ‘ego gratification’ that is the premise for expanding consumerism, and the fad of the new. Traditional—medieval—Western societies, with their religious foundation and repudiation of avarice as sinful, prohibited mercantile competition, advertising and marketing, without which modern capitalism could not function.

Bolton’s content on these various strands of aggressors, all of whom wish to cut the “primary ties” of the Western peoples, is exceptional, and does a great deal to demonstrate how something like CIA involvement with the Frankfurt School, and therefore the involvement and funding of non-Jews, doesn’t preclude a Jewish group evolutionary strategy. The simple fact is that, by the 1950s, many interested parties were interested in destroying much of Western society, as well as engaging in social engineering and control. Even among Whites, there has clearly been a strain of nihilistic and destructive perversion, the spiritual godfather of which is surely the Marquis de Sade. De Sade’s shadow is significant in Bolton’s treatment, reminding me of a similar place afforded to de Sade in the works of E. Michael Jones. Given de Sade’s writings on homosexuality and abortion, presented verbatim by Bolton and causing my blood to boil, it’s difficult to argue against the fact this monstrous pervert is one of the founders of our current age. For Bolton he represents a kind of demonic aberration of the Western soul, anticipating the dialectical materialism of Marx, the psychoanalysis of Freud, the sexology of Alfred Kinsey, the feminist birth control and abortion of Margaret Sanger, and the Critical Theory of Marcuse, Fromm, Adorno et al.

Following this introductory look at two of the central ghouls of the epoch, there are 27 chapters concerning aspects of the origins, history, funding, and implementation of Cultural Marxism, from the time of the Frankfurt School to the present day. These 27 chapters are then followed by further sections on population control, the United Nations, George Soros, “social deconstruction through ethnic diversity,” behavior modification, transhumanism, and posthumanism.

The bulk of the book concerns Cultural Marxism and, at over 350 pages, this section almost certainly guarantees new material for even the most serious student of the subject. Bolton defines Cultural Marxism as

the ideological buttressing of anything that subverts traditional values and cultures, such as globalism; open borders; transgenderism; formlessness in arts; music; architecture; a hellish formlessness in general. The purpose is to deconstruct any vestiges of tradition in the name of ‘progress,’ the goal is to establish a nebulous mass humanity devoid of identity in regard to ethnos, land, and even gender, ironically called ‘identity politics.’ Dialectically, this push toward universal homogenisation is promoted in the name of being ‘different.’ … The Left and its globalist sponsors deconstruct in order to reconstruct.

Like Spengler, Bolton views capitalism and the Left as possessing the same essential outlook, since both see themselves as “part of the same historic process of internationalism.” In Bolton’s words,

detachment and rootlessness allow for the unhampered movement of labour, so that people become economic units, as part of a global production process. This is why the Left are useless as opponents of globalisation: when the Left attack any restrictions on immigration as ‘racism,’ ‘xenophobia,’ and ‘Fascism,’ they are following the party-line of international capitalism. … As the philosopher-historian Oswald Spengler observed nearly a century ago, leftist movements operate in the interests of money (plutocracy); so-called ‘people’s revolts’ have served oligarchic interests since the Gracchus revolt in Rome. Bolshevism was funded by oligarchs. The situation remains.

The Left-Capitalist Nexus

The advance of Cultural Marxism is therefore primarily the responsibility of hostile Jewish intellectuals with ethnic grievances against the West and its peoples, of degenerate Whites who actually seek to frolic in a sea of filth, of avaricious capitalists who wish to see the elimination of all barriers to their potential accumulation of unprecedented riches, and of power-hungry governments seeking absolute social control. The primary weapon employed by all factions is the Freudo-Marxism Synthesis, which touted social engineering as a ‘therapy’ but possessed social control as its aim. This synthesis and its early promotion was of course Jewish in origin, and Bolton makes sure to hammer this point home. He repeatedly stresses that many of these figures are Jews, and that the Frankfurt School, its funders, and many other peripheral associations involved in early Cultural Marxism were “largely Jewish.” As such, several of Bolton’s chapters concerning early Cultural Marxism compliment material found in Kevin MacDonald’s The Culture of Critique. Referring to the works of Nathan Cofnas and others, Bolton has little patience for those suggesting that Cultural Marxism is little more than an empty ‘conspiracy theory,’ pointing out that while most treatments of Cultural Marxism are well-referenced and academically sound, most denunciations of the concept bear the hallmarks of conspiracy theory themselves, and rely on blunt ad hominem condemnations of opponents as “racists” or “anti-Semites.”

One of the more interesting of Bolton’s 27 chapters on Cultural Marxism is “Funding for Social Sciences,” which documents the role of the Jewish financier Hermann Weil, and later his son Felix, in backing the Institute for Social Research. This Left-capitalist nexus drew a scathing comment from the German playwright Berthold Brecht, which could as easily be applied today to many of the vast, powerful corporations now preaching against homophobia and promoting ethnic dilution: “A rich old man dies, disturbed by the poverty of the world. In his will, he leaves a large sum to set up an institute which will do research on the source of this poverty. Which is of course himself.” The quote very nicely sums up the fact that huge amounts of money are being pumped into causes that are presented as “good” or “just,” but are in fact entirely designed to obscure the sources of exploitation and enhance social control. Even today, among the trustees of the major social science groups, such as the Social Science Research Council and the New School for Social Research, we find large numbers of major figures from international finance, frequently Jews. Bolton writes:

Among the present directors of the Social Science Research Council is Michael Gellert [Jewish], who, as we have seen, is a trustee of the New School. Other interesting associations on the SSRC board include William H. Janeway [married to a Jew], a director of Warburg Pincus international investment firm; Peter Nager [Jewish], Principal of Skyview Ventures, a venture capitalist investment firm, and formerly a partner with the investment banking firm James D. Wolfensohn Inc., and Deutsche Bank; and José Sheinkman [Jewish], vice-president in the Financial Strategies of Goldman, Sachs & Co.

George Soros is perhaps the best example of Jewish international finance at work in contemporary society, and he receives a chapter of his own later in the book.

Bolton spends several chapters examining Cultural Marxist pseudo-scholarship and faux psychiatry. As well as a chapter looking at the concepts of social control and social engineering, there are individual treatments of behaviorism, on pathologizing morality, and the invention of psychiatric disorders to medicalize conservative political opinions or normal family relationships. The range of source material used here is impressive, and includes everything from Plato’s The Republic to actual instances of (almost exclusively Jewish) Freudo-Marxian psychobabble. Several chapters then follow that examine the overlap between the activist social scientists and the CIA, the history of which demonstrates separate streams of agitation, experimentation, and motivations. Bolton explains that “while the social scientists were often unaware of the CIA connections [and presumably the CIA was often unaware of the ethnic component of the activism of the social scientists], the extensive involvement of social scientists with Cold War projects was the result of a convergence of aims and ideologies in regard to the ‘control of human behavior.’”

Pathologizing the Normal, Targeting the Gentile

Much of this control was to be achieved by tackling what Erich Fromm called “the pathology of normalcy.” Bolton writes that the Frankfurt School advanced the idea that

the way to mental health was to cut the individual from the ‘primary ties’ and set him adrift to pursue what in the parlance of the allied field of humanistic psychology becomes self-actualisation, regardless of where that leads, as in the self-actualised examples of the Marquis de Sade, Charles Manson, and Jim Jones; all paragons of liberalism. Should the individual become unhinged, the therapeutic state would be there to offer—or impose—the direction needed to reach the nirvana of ‘freedom’ and ‘happiness.’

While Bolton doesn’t make it clear in his book, presumably because it’s been so intensively covered by Kevin MacDonald, there was an obvious double-standard at play in the studies of “authoritarianism” conducted by the Frankfurt School which casts doubt on the idea that the cutting of all individuals from their ‘primary ties’ was the overarching goal of their work. In fact, it’s absolutely essential that such a claim be qualified with the fact that the only “primary ties” attacked by the Frankfurt School were those of White gentiles. Kevin MacDonald explains in The Culture of Critique:

From the standpoint of the authors of The Authoritarian Personality, group consciousness in the majority is viewed as pathological because it tends necessarily to be opposed to Jews as a cohesive, unassimilated, and unassimilable minority group. Viewed from this perspective, the central agenda of The Authoritarian Personality is to pathologize gentile group strategies while nevertheless leaving open the possibility of Judaism as a minority group strategy. … Again, there is an implicit double standard: the complete abandonment of all in-group designations is the epitome of mental health for gentiles, whereas Jews are implicitly allowed to continue with a strong sense of in-group identity.

It goes without saying that one of the major strategies for selling this new interpretation of “mental health” among gentiles was the promotion of a hedonistic consumer society in which moral structures and inhibitions, particularly in the realm of sex, are removed. While marketed as involving unprecedented freedom and unlimited choice, what we have in fact witnessed is the emergence and expansion of what I’ve previously termed the “Culture of Sterility” in which permanence is scorned, real relationship bonds disintegrate, birth rates plummet, sex roles and identities dissolve, and in which people commodify each other as objects to be consumed and discarded in the same manner as any other contemporary product. Non-reproductive sexual behaviors, especially those of the homosexuals and gender benders, have been lauded by a corporate world only too eager to tap into their greater disposable incomes (lacking the “drain” of children) and lack of emotional attachment.

In The Perversion of Normality, Bolton points to the resurrection of de Sade by Wilhelm Reich, who added a “sexual reductionist” element to Freudo-Marxism. There are several chapters tracing the path of Reich’s ideas through to the present day, outlining in stark detail the devastating attack on the family witnessed in the West over the last 60 years. Bolton stresses at the outset of his chapter on “Deconstructing the Primary Ties” that we again see a “convergence of aims between the Left and oligarchy” which both work for the “deconstruction of race, family, and gender, all of which must become ‘fluid’ ‘social constructs’ to expand globalisation.” Much of the material will be familiar to those well-versed in the work of Kevin MacDonald (editor’s insertion: and Andrew Joyce and other writers at TOO), and Bolton gives MacDonald due credit in a section titled “Jewish Factor” found within a chapter on “Dialectics of Critical Theory.”

The Birth of “Woke”

About halfway through the book, however, beginning with a chapter on the origins of the New Left, The Perversion of Normality moves into territory that will be more novel even for seasoned students of the subject matter. The tone of the book also gains somewhat in intensity, as it leaves more historical material and nears the critical juncture of our current situation. Opening this part of the book, Bolton takes aim at Magnus Hirschfeld (who I’ve discussed on a number of occasions), sexology (the Jewish origins of which I’ve covered here), and the work of Alfred Kinsey, a latter-day godfather of perversion who worked in tandem with Reich’s “Sex-Pol” in order to satisfy his own sick proclivities. Bolton then moves onto a sequence of critical events in the deconstruction of social and moral standards in the West, beginning with the removal of homosexuality from the category of aberrancy by the American Psychiatric Association (with the board of the APA later saying they made the decision based on the testimony of the Jewish psychiatrist Robert Spitzer). Bolton points out that “the Left took a long time to find that it had a ‘gay’ agenda,” and provides some correspondence between Marx and Engels in which both parties express their disgust at homosexuals, make fun of them, and ponder the prospect that certain elements would like to normalize such behavior by converting “this smut into theory.” Bolton points out that Marx would not have been amused by transgenderism, or any other deformations of original Marxist theory, and adds that by the early 1960s, the raison d’être of Critical Theory had become “the revision of Marxism and its synthesis with a revision of Freudianism to arrive at a new revolutionary theory.”

This new revolutionary theory can be found everywhere today in the form of ubiquitous “woke” politics, all of which results in the creation of isolated White consumers without tradition, without significant or meaningful social bonds, without group influence, and without any means of countering state or corporate power. The epitome of woke ideology is found in the now-celebrated and ubiquitous transsexual, who encapsulates the idea that

You can be precisely what you want to be at any given time, or more probably what you are told you want to be by human relations ‘mediators’ and ‘facilitators,’ psychiatrists, counsellors; media, advertising, and entertainment industries. There can be no sense of permanence and duration, but rather a perpetual state of fluidity. In the name of ‘identity,’ any type of organic identity is destroyed until everyone becomes as nebulous as to slot into an amorphous mass ‘humanity’ according to the requirements of social engineering and social control.

Bolton moves on to a very interesting, and horrifying, discussion of the way in which some of Magnus Hirschfeld’s early propaganda techniques are now being used to indoctrinate children in contemporary New Zealand—through “Relationships and Sexuality Education (RSE).” The details mirror similar moves in other Western countries. Bolton:

The reason why children are targeted so early is because that is when attitudes can be conditioned like Pavlov’s dogs, with rewards and punishments, at an age range that lacks developed critical faculties. Yet the RSE ‘guide’ states that children will be taught to exercise critical judgment. Nonsense. They will be told how to think. Children will not be able to critically judge the supposed ‘new evidence’ that is presented to them by RSE. … And how can the ‘evidence’ be weighed up anyway, if contrary studies are not included? Children are led along a course that conforms to liberal-globalist doctrines emanating from the UN and elsewhere, so that they are moulded into ‘world-citizens’ of the type required by globalisation.

Another useful contribution from Bolton is found in his chapter “Progressive Regression,” in which he examines the emasculation of the Western male and the role of feminism in contemporary culture and society. Bolton points out that the APA has now pathologized “traditional masculine ideology,” helping to create a general atmosphere of gender confusion that it then responds to by offering transgenderism as a supposedly healthy option to resolve. In Bolton’s words, the answer of the APA to mental health problems is “to accentuate the mobility of multiple identities, rather than encouraging a sense of permanence and rootedness in belonging to something tangible. All is in flux.”

The fifth and final section of the book is devoted to the issues of demographics and population control, and opens with a chapter on “The Myth of White Privilege.” It’s a very interesting chapter that highlights the fact that the common man of most Western nations benefitted little from Victorian colonialism or any other form of Western imperialism now trotted out by the “woke” as justification for demonizing the White race. Bolton stresses

Under capitalism there is no common bond between the White industrialists/financiers and White proletarians: there was no kinship of race or even nationality, other than when the White proletariat was needed as cannon fodder for opening up overseas industrial expansion and markets; then a common ‘patriotism’ was invoked. Yet in the fantasy of the [woke activists], Whites ‘operate as a group to maintain certain advantages and to exclude other groups.’”

The book then moves to a section on “Social Deconstruction Through Ethnic Diversity,” which is complimented with a chapter devoted to the activities of George Soros. The text then comes to a close with a brief discussion of the efforts of several tech oligarchs to develop implantable brain-machine interfaces (BMIs) that, in Bolton’s view, will “enable instant mind-control, without long processes of indoctrination or brainwashing.” This opens us to “a world that no longer acknowledges humans as organic beings, so bereft of organic consciousness that children can be laboratory-manufactured, and raised without the need for the ‘restrictions’ of the parental bond.”

Concluding Remarks

Kerry Bolton’s The Perversion of Normality is a comprehensive, well-written, and well-referenced exploration of the concerted and multifaceted attack on Western social, moral, and cultural mores. In terms of breath of subject matter discussed, I can think of no significant rival text, with my only proviso being that the book represents a kind of introductory guidebook for many of the topics and will therefore require supplementary reading (e.g., the writers at TOO) for a deep grasp of any of the matters under discussion. Some of the chapters were extremely short, which increased the pace of the book and reminded me more than a little of the style and structure of Alain de Benoist’s View from the Right. That being said, this is an extremely detailed book that will hold novel revelations for everyone, and its references and bibliography are a treasure trove in their own right.

My biggest compliment for the book is simply that I admire its approach and, as someone who laments the passing or warping of such terms as “normal,” Bolton’s text is a welcome catalogue of the ideas, personalities, movements, and systems that have conspired to drag Western society into the dirt. Being a kind of narrative history, there are no solutions to our crisis offered here. It is descriptive rather than prescriptive. Bolton’s approach, in common with that of many of us, is to document what has happened as clearly and professionally as possible in the hope that this knowledge alone will inspire future generations to crack the puzzle of how to reverse the pattern of decline. In my opinion, Bolton accomplishes his documentary task with great success and I warmly congratulate him on this work.

Nobody cares for double standards, unless they benefit from such improprieties and have allowed their principles to degrade, turning a blind eye. When these double standards are prominent, they infringe on good faith, the law, our Constitutional freedoms, and break down the bonds of trust that hold together our society. When an organization or even an industry is the culprit that enforces double standards, correcting the wrongdoing can be challenging. Furthermore, when you find a powerful religion backing a sordid state of affairs, invidious moral relativism and guilt-free self-deception may be the only way to maintain the status quo.[1]

Such is the case in the food and supermarket industry. For nearly a century now, only a few have noticed the double standards in kosher certification and tried to make it an issue. KosChertified has forged a path to research, articulate, and amplify the practices underlying the industry—practices that are largely hidden from consumers. Our aim is to seek redress that will restore justice for the average American citizen.

In 2019, KosChertified took a deep dive researching the physical dimensions of kosher seals (Hebrew: “hechshers”) and compared them against other typical food certifications, symbols, and labeling typically found on food packaging.[2] The products chosen were randomly selected from a major supermarket chain, and our results were astonishing! While even the recycle seals averaged three times larger than kosher seals, other popular certifications dealing with everything from non-GMO, vegan, gluten-free and many more, were averaging nearly ten times the kosher seal size! There were many visibility aspects we examined, but as seen in the graphical analysis shown below, there was one standard for kosher seals, and another for everything else. Clearly this separate standard places doubt on the true marketing rationale of kosher certification.

So the next step for KosChertified probing would be the exclusive kosher market. And even though we didn’t have access to a brick & mortar kosher market, we still found many online stores featuring all the kosher-certified products any observer of Kashrus could want or need. With easy access for us to observe the package labels of any product, we set out to compare the kosher seals and other related attributes found in a kosher market to those from the major supermarket chain of our 2019 study. Would you believe we found more double standards?

One solid framework for comparing the two sets of kosher seals and related labeling is what we named “impact”, where impact = kosher seal area ÷ total label area. Since this was, in effect, a ratio that may have a marketing factor drawing in the consumer’s eye, we could proceed with the imagery found on a kosher market website which displayed the products as they would appear if we bought them. The ratio measured on a computer screen would preclude our need to have the actual product in front of us for examination; the visual impact of the seal was one of the carefully measured findings already in our 2019 study.

Interestingly, for the exclusive kosher market analysis, we found that most of the products displayed multiple kosher seals, a phenomenon we hadn’t seen before in ordinary supermarkets. Usually there were two kosher agencies and certifications involved, but sometimes three. This discovery required that we assign these two different types of kosher seals unique names to make qualified comparisons with the 2019 study. For these additional kosher seals were radically different—much larger, often possessing some intricate design, and always including Hebraic text of some sort. We’ll call these heimishe kosher seals, as one of the rabbis described it to us. Why this? Well, after inquiring about these larger kosher seals in emails to major kosher agencies, we were told “multiple hechsherim (plural of hechsher) is a marketing decision targeting specific [Jewish] communities, especially Charedi (or Haredi) Jews.” One rabbi amplified: “Kosher certification is a business. Brokers/dealers look for a symbol that consumers will recognize and feel comfortable [with]. There are large populations of folks in Brooklyn who are familiar with certain names and/or symbols that will pay for the privilege of seeing those symbols on foods that they want. Likewise, the sellers realize that some specific symbols are ‘eye candy’ to the consumers and will pay a licensing fee for use of that symbol.” Heimishe conveys that cozy feeling of home, tradition, and familiarity, and it also is found defined as “Haredi Orthodox.” So we shall call those heimishe kosher seals in the following, the kind that the general consumer will rarely, if ever, see.

We’ll call the smaller hechshers mainstream kosher seals, as in those you typically will find on your Coca Cola can, Palmolive dish soap, butter, milk, or food wrap at the supermarket.

Allow us, now, to return to the marketing impact of these labeling objects. Greater impact confers better visibility, and perhaps, marketing intent. One can imagine that a seal found on a package measuring one quarter, or 25% the size of the total label area would certainly catch the attention of the consumer. But this is not normal for certifications, and is typically reserved for company names, logos and marketing slogans. Note the Cascade Platinum logo with white dish plate background and detergent pod shown below, as it measures roughly 23% impact. As for what is common for certification seals, we shall refer to the results of our 2019 study: Our pictures below will give you a good idea of varying impact, from the low end of 0.014% on the Cascade detergent (barely recognizable to the naked eye) to 0.18%, the average for kosher seals in the major supermarket, to higher values of 1.76% and 6.73% for the Good Housekeeping and USDA Certified Biobased Product.

Proceeding to our comparison with the kosher market: While mainstream kosher seals from a major supermarket chain averaged 0.18%, the same type of seals averaged 0.26% at the kosher market, making them 1.44 times greater or 44% more impact!

Although 0.26% impact was still on the small side, the 44% increase over those products examined from the supermarket gave these mainstream kosher seals just enough edge to begin standing out, justifying its seal as a noticeable marketing device. So here again we find different standards within the kosher industry itself, and the agencies will say it’s because “they have no control over the size of the seal.” Yes, with all the confidentiality agreements, restrictive stipulations, and contracting authority of the kosher agencies, the food and kitchen product companies are free to make their kosher seals as big or small as they want, and it turns out that the true kosher food companies make them stand out 44% more. But there’s more…

The total impact of kosher seals at the kosher market actually equals the cumulative impact of its mainstream plus its heimishe kosher seals, and 38 out of the 50 samples we studied had multiple seals. Hence, we summed the total area of all kosher seals and divided this by the total label area to give us the total kosher impact (TKI). Our results once again indicated different marketing standards for the kosher market, which had 14 out of 50 products yielding TKI values over 1.0%, and an average impact equal to 0.80%. If we compared this impact to product label area, we could say that the marketing of kosher seals goes up 4.44 times when it is produced for the exclusively kosher market; alternatively, one could say that it represents a 344% marketing increase over product labels found at your neighborhood Krogers, Safeway, Vons, Shop Right, Trader Joes, Costco, or Piggly Wiggly!

We have arrived at quite another double standard now: one for the over 325 million mostly non-Jewish consumers—ubiquitous but inconspicuous because of its systemic lack of transparency; and a statistically significant difference in standards for the Orthodox kosher keeper and his exclusively kosher store—prominent, intensely ethnic, dazzling to the eye, and always displaying in text “KOSHER,” whether in English, Yiddish, or Hebrew, a rare act of transparency for general supermarket products. For those interested, you may find the Yiddish spelling of “kosher” found embedded in the heimishe seals of many of our samples: כּשר‎. On the example below, the certification seal on the right displays both English and Yiddish “kosher” together:

More differences in labeling protocol were found: Most of the kosher market products contained large text blocks like “KOSHER FOR PASSOVER AND ALL YEAR ROUND” or explicit “NOT FOR PASSOVER USE.” Also, our 2019 study indicated that the mainstream kosher seals appeared on the front packaging just 70% of the time, whereas at the kosher market it was all the time, 100%. Our Critical Kosher Study further discovered that it was rare to find kosher seals included in a “seal cluster,” even when other genuine food certifications were clustered. This was not the case at the kosher market, and we found one product with two kosher seals imbedded in a cluster of ten. Similarly, attribute clusters are often found on labels, displaying a list of textual descriptions that may help sell the product. In our earlier study we never found “KOSHER” or “KOSHER CERTIFIED” listed along with such features as “NON-GMO,” “GLUTEN FREE,” “PRESERVATIVE FREE,” “DAIRY FREE,” “NO ARTIFICIAL FLAVORS,” and “DELICIOUS,” as one of our 2019 samples displayed. However, it didn’t take us long to find “KOSHER” listed along with “NO DAIRY”, “NO GLUTEN”, “NO NUTS’, “VEGAN”, “PARVE” and “NO REGRETS” on a package of chocolate chunks found in our kosher market. Ah, the double standards.

One may rationally inquire why there would be the need for higher impact with kosher seals at a kosher market since everyone shopping there already has been assured that every product on the shelves is kosher certified? Conversely, if, as the kosher agencies claim, non-Jewish consumers are seeking out “kosher” for (1) the perception that it is healthier; or for (2) having a second set of authoritative eyes on production and ingredients, wouldn’t it make sense to have these certification seals standing out to better inform unwitting consumers that their cost for product will include a paid religious intermediary? It’s truly baffling, especially since in pitching the benefits of going “kosher” to the food companies, we read from OU Kosher[3]…

• The logo has become an increasingly important marketing device
• Certification gives a product a competitive edge that makes it sell faster, thus causing supermarkets to favor brands with [kosher] certification
• A kosher symbol boosts market share
• A kosher product can win more favorable shelf space
• When competing next to a non-kosher brand, a kosher product will do better by 20%

Then why don’t more food, food wrap, soap and detergent companies match the marketing impact and transparency found at the kosher market? According to the promotional allegations above, the larger kosher transparency would increase every measure of business success. Instead, double standards have become the norm to keep most general consumers in the dark about kosher, and deceitful actions of this nature might be characterized as fraud by the most awakened supermarket patrons. We believe that schemes like this should be regulated by the Federal Trade Commission under its Fair Packing and Labeling Act, especially when religious freedom and tax-exempt revenue are in play.[4]

Finally, there is the matter of how many, or few, kosher-keeping patrons this food industry is bending backwards over to kosher certify their entire line of production. Time and time again we have come across an approximate number of one million strict American observers of Kashrus (the kosher dietary laws of Judaism) who need this as part of their religious faith. This would be like kosherizing most of the entire food supply of a small village for just one orthodox Jew of 350 total residents. While this might seem outrageous, now that we have investigated the differences in the abundant kosher markets available online and in ethnically Jewish communities, it seems that the kosher keepers who are most observant—like the Orthodox and Haredi Jews—frown upon products lacking a heimishe kosher seal! And if so, they likely avoid the major supermarket chains altogether, further diminishing any honest assessment of the numbers of kosher seekers. While authentic Jewish demographic numbers have always been dubious (just consult Aleksandr Sohltzenitsyn’s Two Hundred Years Together for affirming this point), we read from The Jerusalem Center for Public Affairs that “Eleven percent of American Jews defined themselves as Orthodox in the 1970 study, or approximately 600,000 people. That figure has remained relatively consistent.”[5] (emphasis ours)  Therefore, can we reasonably presume that 600,000 out of 1,000,000, or 60% of the strict kosher keepers are not regular shoppers of the typical goyish supermarket brands? Now, this would be like kosherizing most of the entire food supply for just one person of 875 residents in the village. Amazing, but true! This village is your American nation today!

If the observant kosher community views heimishe hechshers as “eye candy,” then the small and obscure mainstream kosher seals of our major supermarkets must be serving a different role in our food industry, one of an insidious nature that only Suzanne Bousquet could comprehend (author of From Kosher to Halal: When greed, politics and the sneaky destruction of Western Civilization intertwine). The supporters and apologists will exclaim “It’s economy of scale” that permits the large corporations to proceed in such a pro-kosher manner for such a small and questionable market share. But maybe it’s something more worrisome that ensures corporate complicity…something not for outsiders to know.

We all see how the food industry easily accommodates “fat-free,” “sugar-free,” “low-sodium,” et al. We similarly do not expect any effort to capture the 38% of shoppers desiring no religious intervention with their food production. We will not find a NKC, or NOT Kosher Certified product side-by-side with its OU Kosher equivalent any time soon, because it’s all about double standards and the veil of secrecy that upholds them.

We hope we’ve lifted that veil up a bit further with our brief analysis presented herein. For further insight, please visit http://www.MyNKCProducts.com.

[1] See the article “Kosher Delusion”, https://mynkcproducts.com/2021/02/05/kosher-delusion/

[2] See “Critical Study on Kosher Seals”, https://mynkcproducts.com/data-critical-study-on-kosher-seals/

[3] https://oukosher.org/kosher-overview/why-go-kosher/

[4] Consider why religious organizations are IRS tax-exempt, and why there is no requirement for public disclosure of their financial accounting (a generous privilege). Is one factor that these organizations normally have financial transactions or perform services within their own congregation or synagogues, whose members can hold them accountable? Not so with kosher certification. Now see https://www.ftc.gov/enforcement/rules/rulemaking-regulatory-reform-proceedings/fair-packaging-labeling-act-regulations-0

[5] https://www.jcpa.org/dje/articles2/demographics.htm