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Federal judge overturns part of Florida’s book ban law, drawing on nearly 100 years of precedent protecting First Amendment access to ideas

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Last Updated on September 23, 2025 by Daily News Staff

book ban law
Some school librarians in Florida have found themselves in the midst of controversy over complaints of “obscene” titles in their libraries.
Trish233/iStock via Getty Images

Federal judge overturns part of Florida’s book ban law, drawing on nearly 100 years of precedent protecting First Amendment access to ideas

James B. Blasingame, Arizona State University

When a junior at an Orange County public high school in Florida visited the school library to check out a copy of “On the Road” by Jack Kerouac, it wasn’t in its Dewey decimal system-assigned location.

It turns out the title had been removed from the library’s shelves because of a complaint, and in compliance with Florida House Bill 1069, it had been removed from the library indefinitely. Kerouac’s quintessential chronicle of the Beat Generation in the 1950s, along with hundreds of other titles, was not available for students to read.

Gov. Ron DeSantis signed the bill into law in July 2023. Under this law, if a parent or community member objected to a book on the grounds that it was obscene or pornographic, the school had to remove that title from the curriculum within five days and hold a public hearing with a special magistrate appointed by the state.

On Aug. 13, 2025, Judge Carlos Mendoza of the U.S. Middle District of Florida ruled in Penguin Random House v. Gibson that parts of Florida HB 1069 are unconstitutional and violate students’ First Amendment right of free access to ideas.

The plaintiffs who filed the suit included the five largest trade book publishing houses, a group of award-winning authors, the Authors Guild, which is a labor union for published professional authors with over 15,000 members, and the parents of a group of Florida students.

Though the state filed an appeal on Sept. 11, 2025, this is an important ruling on censorship in a time when many states are passing or debating similar laws.

I’ve spent the past 26 years training English language arts teachers at Arizona State University, and 24 years before that teaching high school English. I understand the importance of Mendoza’s ruling for keeping books in classrooms and school libraries. In my experience, every few years the books teachers have chosen to teach come under attack. I’ve tried to learn as much as I can about the history of censorship in this country and pass it to my students, in order to prepare them for what may lie ahead in their careers as English teachers.

Legal precedent

The August 2025 ruling is in keeping with legal precedent around censorship. Over the years, U.S. courts have established that obscenity can be a legitimate cause for removing a book from the public sphere, but only under limited circumstances.

In the 1933 case of United States v. One Book Called Ulysses, Judge John Munro Woolsey declared that James Joyce’s classic novel was not obscene, contradicting a lower court ruling. Woolsey emphasized that works must be considered as a whole, rather than judged by “selected excerpts,” and that reviewers should apply contemporary national standards and think about the effect on the average person.

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In 1957, the Supreme Court further clarified First Amendment protections in Roth v. United States by rejecting the argument that obscenity lacks redeeming social importance. In this case, the court defined obscenity as material that, taken as a whole, appeals to a prurient – that is, lascivious – interest in sex in average readers.

The Supreme Court’s 1973 Miller v. California decision created the eponymous Miller test for jurors in obscenity cases. This test incorporates language from the Ulysses and Roth rulings, asking jurors to consider whether the average person, looking at the work as a whole and applying the contemporary standards in their community, would find it lascivious. It also adds the consideration of whether the material in question is of “serious literary, artistic, political, or scientific value” when deciding whether it is obscene.

Another decision that is particularly relevant for teachers and school librarians is 1982’s Island Trees School District v. Pico, a case brought by students against their school board. The Supreme Court ruled that removing books from a school library or curriculum is a violation of the First Amendment if it is an attempt to suppress ideas. Free access to ideas in books, the court wrote, is sacrosanct: “If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion or other matters of opinion.”

Covers of 23 books with the quote from Judge Mendoza, 'None of these books are obscene.'
These 23 books were removed from Florida school libraries under Florida HB 1069. In his ruling in Penguin Random House v. Gibson, Judge Carlos Mendoza named them and stated, ‘None of these books are obscene.’
Illustration by The Conversation

What this ruling clarifies

In his ruling in August 2025, Mendoza pointed out that many of the removed books are classics with no sexual content at all. This was made possible in part by the formulation of HB 1069. The law allows anyone from the community to challenge a book simply by filling out a form, at which point the school is mandated to remove that book within five days. In order to put a book back in circulation, however, the law requires a hearing to be held by the state’s appointed magistrate, and there is no specified deadline by which this hearing must take place.

Mendoza did not strike down the parts of HB 1069 that require school districts to follow a state policy for challenging books. In line with precedent, he also left in place challenges for obscenity using the Miller test and with reference to age-appropriateness for mature content.

The Florida Department of Education argued that HB 1069 is protected by Florida’s First Amendment right of government speech, a legal theory that the government has the right to prevent any opposing views to its own in schools or any government platform. Mendoza questioned this argument, suggesting that “slapping the label of government speech on book removals only serves to stifle the disfavored viewpoints.”

What this means for schools, in Florida and across the US

In the wake of Mendoza’s decision, Florida schools are unlikely to pull more books from the shelves, but they are also unlikely to immediately return them. Some school librarians have said that they are awaiting the outcome of the appeal before taking action.

States with similar laws on the books or in the works will also be watching the appeal.

Some of these laws in other states have also been challenged, with mixed outcomes. The U.S. Court of Appeals for the 5th Circuit already struck down Texas’ appeal of a ruling against Texas House Bill 900. And parts of an Iowa bill currently are being challenged in court.

But the NAACP’s lawsuit against South Carolina Regulation 43-170 was dismissed On Sept. 8, 2025. And Utah’s House Bill 29 has not yet faced a challenge in court, though it could be affected by the outcomes of these lawsuits in other states.

James B. Blasingame, Professor of English, Arizona State University

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This article is republished from The Conversation under a Creative Commons license. Read the original article.

📜 Who Created Blogging? A Look Back at the Birth of the Blog

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Santa Monica Pier Sign Heads to Las Vegas for Historic Restoration

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For generations, the Santa Monica Pier sign has marked the start of a day at the beach. Now, the familiar blue neon landmark is preparing for a journey of its own.

Santa Monica Pier sign is heading to Las Vegas for restoration during bridge replacement. Find out why it’s leaving and when it will return.
A harbor entrance sign of in Santa Monica Pier California

Santa Monica scheduled removal of the 1941 sign for October 20–22, with shipment to Las Vegas anticipated October 26. The timetable is subject to change, according to the city’s October 19 announcement.

The temporary removal accompanies replacement of the aging bridge connecting Ocean Avenue to the pier. It also creates an opportunity to preserve the historic sign.

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YESCO will restore it at its Las Vegas facility. The company’s experience includes work on the “Welcome to Fabulous Las Vegas” sign.

Crews will repair neon tubing, treat rust, repaint components and address structural needs while retaining historic features. The sign will remain in secure storage during bridge construction.

Once the project is finished, it will return above the new bridge at a slightly greater height for visibility and vehicle clearance. The city’s latest announcement targets project completion by 2028, ahead of the Los Angeles Olympics and Paralympics.

Meanwhile, visitors can photograph a lighted, half-scale replica near Pier Burger.

For anyone who associates that glowing arch with Southern California memories, its absence will be noticeable. The restoration is intended to ensure future generations can make memories beneath it, too.

Source: City of Santa Monica — October 19, 2026 announcement

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Forgotten Genius Fridays

Octavia E. Butler: The Black Woman Who Helped Change Science Fiction

Discover how Octavia E. Butler transformed science fiction, explored Black identity, and helped shape Afrofuturism through her groundbreaking novels.

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Forgotten Genius Friday | The Knowledge | STM Daily News

Illustrated portrait of Octavia E. Butler surrounded by books, a vintage typewriter, and a futuristic Afrofuturist cityscape.
Octavia E. Butler transformed science fiction by placing Black experiences, humanity, and questions about the future at the center of her storytelling.

Octavia E. Butler: The Woman Who Reimagined the Future

When we think about science fiction, we often picture spaceships, robots, alien civilizations, and futuristic technology. But what happens when science fiction becomes a way to explore racism, inequality, human survival, and the consequences of our choices?

That is exactly what Octavia E. Butler brought to the genre.

Long before Afrofuturism became a widely recognized cultural movement, Butler was creating extraordinary stories that placed Black characters—especially Black women—at the center of imagined futures.

Her work challenged conventional ideas about who could be a hero, whose experiences mattered, and what science fiction could accomplish.

Octavia E. Butler: The Woman Who Reimagined the Future

A Young Girl With a Powerful Imagination

Octavia Estelle Butler was born on June 22, 1947, in Pasadena, California.

Raised primarily by her mother and grandmother after her father’s death, Butler grew up shy and found comfort in books and storytelling.

Her mother worked as a domestic employee, and Butler sometimes accompanied her to work. Those experiences exposed her to the racial and economic inequalities that would later influence her fiction.

As a child, Butler loved science fiction, but she noticed something missing: people who looked like her.

Rather than accepting that absence, she began creating stories of her own.

She would eventually become one of the most influential writers in speculative fiction.

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Breaking Barriers in Science Fiction

During the 1970s, mainstream American science fiction was largely associated with white male writers and protagonists.

Butler entered that literary world with a different perspective.

Her first published novel, Patternmaster, appeared in 1976. It introduced readers to a world shaped by extraordinary mental abilities, social hierarchies, and struggles for power.

Butler continued developing complex stories that explored humanity’s relationship with authority, identity, biology, and survival.

In 1979, she published one of her best-known novels, Kindred.

The book follows Dana, a Black woman living in 1970s California who is repeatedly transported back to a Maryland plantation before the Civil War.

Through Dana’s experiences, Butler forced readers to confront the brutality of American slavery and its continuing influence on the present.

Rather than treating history as something safely confined to the past, Kindred makes that history immediate and deeply personal.

Imagining the Future—and Warning Us About It

In 1993, Butler published Parable of the Sower, a novel set in a collapsing American society struggling with economic inequality, environmental destruction, violence, and weakened institutions.

Its central character, Lauren Olamina, is a young Black woman who develops a philosophy called Earthseed while searching for a way to survive and build a community.

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The novel takes place beginning in 2024, making its imagined future particularly striking to modern readers.

Butler followed it with Parable of the Talents in 1998, continuing her examination of social instability, religious extremism, authoritarianism, and the struggle to create a better future.

Her novels were not literal predictions. They were works of speculative fiction that used recognizable social trends to ask difficult questions about where humanity might be headed.

Octavia Butler and Afrofuturism

Afrofuturism brings together African and African diasporic experiences with science fiction, technology, history, mythology, and imaginative visions of the future.

While artists such as Sun Ra and George Clinton explored cosmic identity through music, performance, and futuristic imagery, Butler used literature to investigate power, history, and humanity’s possible futures.

Her novels frequently placed Black women in situations where they had to navigate extraordinary challenges and reshape the societies around them.

Butler’s work is widely discussed within Afrofuturist scholarship, although her literary contributions also extend beyond any single cultural label.

She demonstrated that Black people did not have to remain secondary characters in someone else’s vision of the future.

They could be the architects of entirely new worlds.

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Recognition and a Lasting Legacy

Butler received some of science fiction’s most significant honors, including Hugo and Nebula Awards.

In 1995, she became the first science-fiction writer to receive a MacArthur Fellowship, often called a genius grant.

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Her work also included the Xenogenesis trilogy, later collected as Lilith’s Brood, which explored humanity’s encounter with an extraterrestrial species and raised questions about consent, adaptation, identity, and survival.

Butler died on February 24, 2006, at age 58.

Yet her influence has continued to grow.

Her novels are studied in classrooms, discussed by scholars, and embraced by new generations of readers and creators interested in science fiction, social justice, and Afrofuturism.

A Genius Who Made Us Think Differently About Tomorrow

Octavia E. Butler was more than a science-fiction author.

She was a visionary storyteller who understood that imagining the future also meant examining the past and questioning the present.

Her stories asked readers to consider how power operates, how communities survive, and how human beings might change.

And perhaps her greatest contribution was demonstrating that the future belongs in the imagination of everyone.

Why Octavia E. Butler Belongs in Forgotten Genius Friday

At STM Daily News, our Forgotten Genius Friday series celebrates extraordinary individuals whose ideas, innovations, and accomplishments helped shape our world, even if their stories aren’t widely known. Octavia E. Butler fits that mission perfectly. Although she received prestigious literary awards and recognition during her lifetime, her influence extends far beyond science fiction. Like the inventors, scientists, and trailblazers we’ve featured in this series, Butler challenged barriers, defied expectations, and opened doors for future generations. Through her imagination, she helped redefine who could tell stories about humanity’s future—and who could be at the center of those stories. Her inclusion in Forgotten Genius Friday reminds us that genius isn’t limited to laboratories and inventions. Sometimes, it begins with a pen, a powerful imagination, and the courage to envision a different world.

Sources and fact-checking

The Huntington Library holds Butler’s literary archive and confirms the chronology of her major novels, awards, and career. The MacArthur Foundation independently documents her 1995 fellowship. 

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For more stories about overlooked innovators, writers, scientists, and visionaries who changed our world, explore The Knowledge and Forgotten Genius Friday at STM Daily News.

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Food Truths

Soul Food Has African Roots—and a Distinct Black American History

Soul food connects African heritage with generations of Black American creativity and community. Here’s why shared roots and a distinct cultural identity both deserve recognition.

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Last Updated on October 15, 2026 by Daily News Staff

Shared ancestry connects the African diaspora. It also makes understanding each community’s food traditions worth the effort.

Explore soul food history, its African roots, and the Black American experiences that shaped a distinct cuisine and cultural heritage.

A debate over who can claim soul food raises a question larger than any social media argument: When does a shared cultural inheritance become a distinct tradition?

People across Africa and the African diaspora have foods that evoke home, family, comfort, and belonging. Recognizing that connection is valuable. But using “soul food” as a general description of comforting food is different from identifying the cuisine historically known by that name.

Soul food is a distinctly African American culinary tradition with African roots, shaped by generations of Black life in the United States. Recognizing its American development does not erase Africa. Recognizing Africa should not erase what Black Americans created.

What Is Soul Food? African Roots, Black American History

African Roots, American Development

Enslaved Africans arrived with agricultural knowledge, cooking skills, and food traditions. They adapted those traditions to unfamiliar surroundings and unequal access to food, drawing on available ingredients and encounters with Indigenous and European foodways.

Okra, black-eyed peas, and vegetable-centered cooking offer important connections to African traditions. Corn and cornmeal reflect Indigenous American agriculture. These ingredients and influences became part of an evolving food culture rather than remaining unchanged copies of dishes from another continent. [1]

The distinction is between ancestry and development. A cuisine can descend from older traditions and acquire its own identity through the experiences of the people who preserve and transform it.

More Than a Story About Scraps

Slavery and deprivation belong in this history. Enslaved people supplemented restricted food supplies through gardening and other means, and used small amounts of meat to season vegetables. But telling the entire story as “making something out of scraps” understates their knowledge and creativity.

Black food history also includes seafood work, farming, skilled cooking, and enterprise. The Smithsonian’s account of Black foodways, for example, documents African Americans’ extensive involvement in harvesting, processing, and selling oysters. [2]

These were people with expertise. Their contributions deserve recognition as culinary work and cultural creation.

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Why the Name Matters

The food traditions are older than the widespread use of the name “soul food.” The term became prominent during the 1960s, amid movements asserting Black identity and cultural pride. Smithsonian histories describe the soul food movement as celebrating foods that mainstream America had often disparaged. [3]

That context gives the name meaning beyond a meal that tastes good or brings comfort.

For some families, a pot of greens or a pan of cornbread carries memories of relatives, church dinners, holidays, and recipes learned by watching someone cook. Calling those foods “soul food” places them within a particular cultural story.

Southern Roots Traveled

Soul food also developed beyond the South. During the Great Migration, Black Americans carried Southern food traditions into new cities and neighborhoods, preserving familiar dishes while adapting their cooking. Smithsonian programming connects that movement directly to soul food’s development. [4]

That helps explain how a cuisine rooted in the South became part of Black community life across the country.

It also makes geography an imperfect test of authenticity. Soul food cooked in London can still be African American soul food. A cuisine’s cultural origins do not change simply because someone prepares it elsewhere.

Shared Heritage Does Not Mean Identical Cultures

Africa is a continent of many food traditions. The diaspora is similarly diverse. African American, Afro-Caribbean, Afro-Latin American, and Black British identities encompass different histories and relationships to food.

Someone may use “soul food” figuratively to describe a cherished family dish. That emotional use is understandable. The difficulty arises when it becomes a historical claim that all Black cuisines are versions of the same named tradition.

Shared ingredients and ancestry establish connections; they do not make distinct cuisines interchangeable.

A useful conversation would ask which dishes are related, what techniques survived, and how different communities adapted them. That approach gives people more history to appreciate.

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Respect Through Recognition

Defending soul food’s African American identity need not become an attack on Africans, Caribbean people, or Black Britons. Equally, celebrating connections across the diaspora should include respect for Black Americans’ particular contributions.

Anyone can cook, enjoy, study, and share soul food. Cultural recognition does not require closing the kitchen door. It requires crediting the people and history behind the cuisine.

Soul food’s African roots and African American identity belong in the same sentence. Both deserve to be remembered.

What dish connects you most strongly to your family’s history—and who taught you to make it? Share your story in the comments.

Explore more food stories and culinary traditions in STM Daily News’ Food & Drink section.


Sources and Further Reading

  1. African and Native American Foodways and Resilience: From 1619 to COVID-19 — Research on food traditions, adaptation, and cultural resilience.
  2. Black Foodways and Cuisine — National Museum of African American History and Culture.
  3. African American History Highlights — National Museum of American History, including the soul food movement.
  4. Cooking Up History — National Museum of American History programming on migration and soul food.

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