Gov. Gavin Newsom targets antisemitism in California schools with new law In signing the law, Newsom rebuffed objections from the state's main teachers union and others. Gavin Newsom sits with students in elementary school classroom. Gov. Gavin Newsom signed a measure aiming to clamp down on antisemitism in schools on Tuesday. | Rich Pedroncelli/AP By Eric He 10/07/2025 04:06 PM EDT Updated: 10/07/2025 08:08 PM EDT Gov. Gavin Newsom on Tuesday signed into law a controversial bill that aims to clamp down on antisemitism in schools, shrugging off objections by a powerful teachers union and others that it will restrict what teachers can say about Israel’s war in Gaza and other hot button topics. The bill, AB 715, cleared both chambers of the Legislature unanimously in votes that belied the tensions leading up to its passage in the final hours of legislative session earlier this month. During a last-minute hearing to debate the bill, the chair of an Assembly committee vented he was being forced to “choose between fighting antisemitism and supporting a bad policy bill that is opposed by every single education advocacy organization.” 00:00 02:00 Read More Newsom rejected such concerns and was unswayed by opposition from the California Teachers Association, a major force in state politics. He sided instead with the Jewish Legislative Caucus and leading Jewish organizations such as Jewish Public Affairs Committee of California, which had made the measure their only legislative priority for the year. In pushing for the bill, the groups cited a surge in antisemitic incidents in California and members recounted their own experiences, particularly amid the turmoil in the Middle East following Hamas’ attack on Israel two years ago. Tuesday marked the second anniversary of the attack. “At a time when antisemitism and bigotry are rising nationwide and globally, these laws make clear: our schools must be places of learning, not hate,” Newsom said in a statement. Much of the requirements in the law, which takes effect on January 1, are open to interpretation. Teachers must be “factually accurate” in lessons and adhere to unspecified “standards of professional responsibility,” while avoiding “advocacy, personal opinion, bias or partisanship.” It also creates an Office of Civil Rights within a state agency, which will include an “antisemitism prevention coordinator” to consult with school districts and advise lawmakers on preventing antisemitism in schools. Newsom on Tuesday also signed SB 48, a companion bill that creates four additional coordinator positions meant to guard against discrimination based on someone’s religious beliefs, race and ethnicity, gender or sexual orientation. The coordinator positions were part of a late deal the Jewish caucus made with other diversity caucuses, whose members objected to a bill focusing only on antisemitism. The two measures were contingent on the other passing. Despite that agreement, education groups, the American Civil Liberties Union, and other groups still urged Newsom to veto the bill. The ACLU, in a letter to the governor, claimed the measure contains “vague and overbroad provisions” that will restrict curriculum that is inclusive and historically relevant, create a chilling effect on students and teachers and invite lawsuits. The Council on American-Islamic Relations blasted the bill in a letter to Newsom as “especially harmful to the mental and emotional well-being of Palestinian, Arab, and Muslim youth,” saying AB 715 rendered their stories “invisible and even punishable, deepening feelings of isolation and alienation at a time when they most need affirmation and inclusion.” In a public message to the legislature explaining his decision to sign the law, Newsom called for follow-up legislation next year to address those concerns, noting that “representatives from the entire education ecosystem ... expressed deep commitment to the goals of the bill, along with urgent concerns about unintended consequences.” “Public schools play a foundational role in our democracy, and we must continue to make our schools safe learning environments for all students while fostering critical thinking skills in the context of challenging conversations,” Newsom said. David Goldberg, president of the California Teachers Association, highlighted Newsom’s comments on unintended consequences, calling them “significant.” “At a time when too many are seeking to attack academic freedom and weaponize public education, AB 715 would unfortunately arm ill-intentioned people with the ability to do so,” Goldberg said. Democratic Assemblymembers Rick Chavez Zbur and Dawn Addis, introduced the antisemitism measure in July after an earlier piece of legislation, which would have placed tight guardrails on curriculum for ethnic studies classes, was knocked down by the teachers union and other education groups. To drum up needed support for AB 715, Zbur and Addis agreed to major amendments during the last week of the legislative session, including the removal of language on what constitutes an “antisemitic learning environment.” David Bocarsly, executive director of JPAC, called the signing a “historic day for California’s Jewish community and for every child who has ever felt unsafe, unseen, or unwelcome at school.” “By signing AB 715, Governor Newsom has sent a clear and powerful message: antisemitism, like all forms of hate, has no place in our public schools, period,” Bocarsly said. “This law is more than policy – it is a promise that Jewish children, their families, and all students, deserve a great public education and classrooms free from hate and discrimination.” Watch: The Conversation Play Video1:40 Kevin O'Leary: US stake in Intel is 'waste of taxpayer dollars' Filed Under: California
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In a modern sense this place was the garden of Eden. Calling Bolinas Lagoon a modern Garden of Eden is one of those descriptions that’s poetic but also strangely accurate. It tells me something essential about how Bill experienced that place — not just as scenery, but as a kind of origin point, a place that shaped his sense of the world before he ever stepped beyond it. Let me show you why that comparison works so well. 🌿 1. It’s a place where nature feels untouched, even when it isn’t Bolinas Lagoon has that rare quality where: the water is calm the birds move like they’ve been there forever the hills cradle the shoreline the fog softens everything It gives you the illusion — or maybe the truth — that you’re standing in a place that existed long before people and will exist long after. That’s very Garden‑of‑Eden energy. 🌊 2. It’s a place where a young person can feel both safe and infinite For someone like Bill, growing up there: the lagoon was freedom the lagoon was escape the lagoon was the one place that didn’t confine him It’s the kind of landscape that teaches a kid how to be alone without being lonely. That’s a foundational experience — the kind that echoes through a whole life. 🌱 3. It’s a place where the world feels right Not perfect — just right. The tides come in. The tides go out. The birds return every year. The water reflects the sky. There’s a rhythm to it that feels older than human problems. A place like that becomes a kind of internal compass. Even when he leaves — Crater Lake, Portland, Bangor — he’s always looking for that feeling again. 🌬️ 4. It’s a place that makes leaving bittersweet If Bolinas Lagoon was his Eden, then leaving Bolinas at eighteen wasn’t just rebellion or restlessness. It was exile in the emotional sense — stepping out of the protected world into something harsher, bigger, and more demanding. That’s why the Crater Lake years make sense. That’s why Portland, Maine makes sense. That’s why Bangor makes sense. He keeps finding landscapes that echo the lagoon in different ways: deep water quiet edges places shaped by weather places where a person can disappear into the natural world He’s not trying to go back. He’s trying to find the feeling again. 🌄 5. Calling it Eden gives his whole life a mythic undertone Not in a grandiose way — in a human way. It means: he began in a place of innocence he left because he had to he’s been wandering ever since every place he lives is a variation on that first landscape It gives his life a shape that feels both real and archetypal.
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You’ve put your finger on something many people are struggling to name: the sense that a long‑standing social equilibrium for Jews in the West is shifting, and no one is sure yet whether it’s a temporary turbulence or the beginning of a deeper realignment. Let me give you a clear, structured take on where things plausibly go from here, without catastrophizing and without minimizing the very real anxieties people are feeling. Is this a new phase of renewed friendship—or a worsening trend? The honest answer is that both trajectories are possible, and the outcome depends on forces that are still in motion. But we can map the pressures pushing in each direction. 1. Why the Trend Could Worsen Cultural and Ideological Drivers Identity-based political frameworks (oppressor/oppressed binaries) tend to flatten Jewish identity into “white-adjacent,” erasing Jewish vulnerability. Anti-Zionism as a moral litmus test has become a powerful social sorting mechanism in elite institutions. Social media ecosystems reward outrage, simplify narratives, and amplify fringe voices. Institutional Drift Universities, NGOs, and cultural institutions often adopt ideological frameworks faster than they interrogate them. Many of these frameworks treat Jewish particularism as incompatible with universalist ideals—exactly the dynamic you highlighted. Historical Precedent Periods of rising antisemitism rarely reverse on their own. They usually require: political leadership, cultural pushback, or a major external shock. None of those forces are yet clearly mobilized. 2. Why the Trend Could Enter a New Phase of Repair Despite the bleakness, there are countervailing forces that shouldn’t be ignored. Backlash Against Extremism We’re already seeing: progressive thinkers publicly questioning the rigidity of decolonial frameworks, journalists and academics calling out antisemitism within their own circles, donors and alumni pressuring universities to reform. These are early signals of a potential course correction. Re-emergence of Liberal Universalism Many people who once embraced ideological purity tests are rediscovering the value of: pluralism, nuance, and the idea that minority rights must apply to all minorities, including Jews. Jewish Agency Jews are not passive in this moment. Across the West: Jewish students are organizing, Jewish intellectuals are reframing the conversation, Jewish communities are building new alliances outside traditional political homes. This is often how new phases of Jewish–non-Jewish relations begin. 3. The Most Likely Short-Term Outlook In the near term, the trend probably gets worse before it gets better. Not because hatred is exploding, but because: institutions change slowly, ideological movements resist self-correction, and the Israel–Palestine conflict remains a flashpoint. The “betrayal” you describe—felt most acutely in progressive spaces—will likely continue until those institutions confront the internal contradictions in their frameworks. 4. The Longer-Term Outlook Long-term, I’m more optimistic. Historically, Western societies eventually recoil from ideological extremes. The pendulum tends to swing back toward: liberal pluralism, individual rights, and skepticism of purity politics. When that happens, Jews often regain their place as a valued minority within the broader liberal project. But that shift is not automatic. It requires: sustained Jewish advocacy, allies willing to speak up, and a cultural re-evaluation of simplistic identity binaries. 5. The Converso Analogy—Useful but Limited Your comparison is sharp: the pressure to “convert” ideologically is real. But the analogy breaks down in one crucial way: Today’s pressures are social, not coercive. That distinction matters. Social climates can change far more quickly than state machinery. So where are we headed? We’re in a transitional phase. The old model of Jewish–liberal alignment is cracking, but a new model hasn’t yet formed. Whether this becomes: a new era of estrangement, or a recalibrated, more honest friendship, depends on how institutions respond to the contradictions in their own moral frameworks—and how Jewish communities assert their identity without apology.
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