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The tribulations of how ZIP codes were woven into American (and Alaskan) life

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The tribulations of how ZIP codes were woven into American (and Alaskan) life


Part of a continuing weekly series on Alaska history by local historian David Reamer. Have a question about Anchorage or Alaska history or an idea for a future article? Go to the form at the bottom of this story.

When phone numbers first proliferated, some Americans were concerned that aspects of their existence had been reduced to a series of digits. When Social Security numbers were first issued in 1936, some Americans believed a numerical identity was dehumanizing. People complained about the transition to area codes for phone numbers in 1947, though not Alaskans. The future 49th state did not receive its area code, the familiar 907, until a decade later. But in 1963, Alaskans were a party to the national mockery of ZIP codes, the newest number to remember.

The concept of ZIP codes, from the acronym Zone Improvement Plan, originated in the 1940s. Beginning in 1943, the Postal Service divided larger cities into two-digit postal zones. The following year, a postal inspector in Philadelphia, Robert Moon, proposed a national coding system. After years of delays, partially prompted by hesitant public adoption of area codes, the ZIP code program was publicly unveiled at a postmasters’ convention in October 1962.

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Today, ZIP codes are just one tiny aspect of modern life, five numbers to remember whenever you mail a letter or package. Maybe you’ve written it on an envelope. Or, more likely, you’ve entered it into an online form, ensuring you get that package you ordered from outside Alaska. You’ve probably given those numbers little thought. Americans were less accepting back when ZIP codes were first introduced.

The Postal Service claimed ZIP codes would streamline its operation and potentially speed deliveries. Mail delivery a day sooner, they said. Yet, Americans struggled to accept the new system. An early Postal Service poll found only 25% of respondents supported ZIP codes.

Resistance to ZIP codes came in a variety of flavors. Amid the Cold War and rampant Communism fears, some Americans believed the codes were, like Social Security numbers, dehumanizing and erasing individuality. Others thought it was too complicated, that Americans would never endure the hassle of remembering five-digit codes every time they mailed something. And others thought it was just a waste of money, a government spending boondoggle. Many postal workers also opposed ZIP codes as the system was a step toward mechanical mail processing, thus threatening their jobs.

The Peanuts comic strip creator Charles Schulz was one of the many ZIP code opponents. He introduced a character into the strip solely to express his irritation with ZIP codes. The spiky-haired boy was named 5, short for 555 95472. From his 1963 debut, 5 said, “My dad says we have so many numbers these days we’re all losing our identity. He’s decided that everyone in our family should have a number instead of a name.” If you’ve ever watched “A Charlie Brown Christmas” or seen the GIF of the kids dancing from it, you’ve seen 5. He’s the dancing kid in the front, in a yellow shirt and bobbing his head to the music.

Mockery was perhaps the most common active response to ZIP codes. Countless comics and cartoons ran variations of a “name, rank, and ZIP code” gag. Others suggested Christmas was threatened, as letters to Santa would fail to be delivered without a correct ZIP code. In a 1963 letter to advice columnist Ann Landers, a father tries to run off his daughter’s date because the young man did not know his ZIP code. “I don’t think you ought to go out with a fellow who is too lazy to memorize his ZIP code number.”

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The reaction was no different in Alaska. One of the early letters delivered to the Anchorage Daily News after ZIP codes were implemented was marked “zip” before the number and “unzip” after. Most notably, the Fairbanks Daily News-Miner opined, “We’ll wager it will be abandoned in a few months as someone’s highly expensive bright idea. It won’t work because people are tired of living in a numerical society. The long numbers are also contrary to human nature. Most folks are just too lazy to write out a zip code number let alone try to remember them. Business may use them, but as long as they are given a choice, John Q. Public won’t.”

In Fairbanks, two brothers tested the system. As they saw it, either the town name or ZIP code was superfluous. One of them mailed two postcards to the other from Seattle. One was addressed with “Fairbanks, Alaska,” but no ZIP code. The other was sent with the appropriate ZIP code but no “Fairbanks, Alaska.” Both postcards were dutifully delivered. The first postcard arrived unaltered. On the second postcard, some postal employee had handwritten “Fairbanks.” As one of the brothers declared, “Our conclusion — the name of the town is necessary, therefore how does the addition of a number speed the delivery of the mail.”

The program was implemented on July 1, 1963. The Anchorage Bowl was initially divided into six ZIP codes. Downtown and Government Hill was 99501. Everything south of International Airport Road was 99502. Everything between Chester Creek and International Airport Road, and west of the Seward Highway, was Spenard, 99503. Definitions of what is and is not Spenard have varied over the years. In my experience, no two people agree on Spenard’s borders. The rest of the Anchorage Bowl east of downtown and the Seward Highway, between Fort Richardson and Tudor Road, was 99504. Fort Richardson and Elmendorf Air Force Base were 99505 and 99506, respectively.

The quantity of the ZIP code debate likely influenced its eventual success. Indeed, it was almost impossible for anyone in the 1960s to miss the innumerable editorials, comic strips, crossword puzzles, television references and other media devoted to the issue, very much including the U.S. Postal Service’s own prolific advertising campaign featuring Mr. Zip. People knew that ZIP codes existed, the most challenging step toward acceptance. Within two to three years, the complaints faded and there were the occasional declarations of “ZIP codes really work.” In 1983, the Postal Service announced nearly 100% compliance. And Santa had his own code, originally 99701, before the 1963 Christmas season began.

Today, it seems almost quaint that Americans once worried about remembering a five-digit number, particularly after the codependent rises in the internet and passwords. There’s no special characters or varying capitalizations to a ZIP code, just five numbers. That’s it.

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Key sources:

Cronin, Brian. “Which Peanuts Character Was Invented as a Protest . . . Zip Codes?!” CBR, July 30, 2024.

Henderson, Jonathan. Letter to editor. Fairbanks Daily News-Miner, September 11, 1963, 6.

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Landers, Ann. “Ann Landers . . . Answers Your Problems.” Fairbanks Daily News-Miner, December 30, 1963, 5.

“On the Inside.” Fairbanks Daily News-Miner, July 26, 1963, 4.

“The Echo Chamber.” Anchorage Daily News, July 15, 1963, 1.

“The Zip Code Challenge: Response of the American Public.” National Postal Museum, undated.

United States Postal Service Office of Inspector General. The Untold Story of the ZIP Code. United States Postal Service, 2013.

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Man with same name as Alaska Sen. Dan Sullivan can appear on GOP primary ballot, state’s Supreme Court rules

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Man with same name as Alaska Sen. Dan Sullivan can appear on GOP primary ballot, state’s Supreme Court rules


The battle of the Dan Sullivans is on. 

The Alaska Supreme Court ruled Monday that a man with the same name as Republican Sen. Dan Sullivan can challenge the sitting lawmaker in the state’s GOP Senate primary in August. The high court upheld a ruling from a lower court judge that cleared the way for Daniel J. Sullivan to appear on the primary ballot, reversing a decision by state officials earlier this month that he was ineligible because he was allegedly trying to confuse voters.

The state Supreme Court directed Alaska’s Division of Elections to decide how Daniel J. Sullivan should be listed on the ballot “within the confines of existing Alaska ballot design law.”

The conflict is taking place in one of the country’s most closely watched Senate elections. The sitting Sen. Sullivan is running for a third term, but former Democratic Rep. Mary Peltola is vying to challenge him, setting up what could be an unusually competitive race in a deep-red state that hasn’t elected a Democrat to the Senate in almost 20 years.

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The senator has called his same-name competitor a “sham candidate” and accused him of trying to trick voters and help Democrats flip the seat. Daniel J. Sullivan — a retired teacher and former U.S. Forest Service employee from Petersburg, Alaska — has denied those allegations and insisted he is both qualified and genuinely interested in running for Senate.

Daniel J. Sullivan and sitting Sen. Dan Sullivan, both of whom are running in Alaska’s GOP Senate primary.

Karen Dillman via AP / Tom Williams/CQ Roll Call via AP Images


About two weeks ago, the Alaska Division of Elections determined that the challenger Sullivan could not appear on the ballot, arguing his paperwork “was not filed in order to declare an actual good-faith candidacy, but was instead filed with a purpose to confuse or mislead.”

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In a letter to the candidate, Director Carol Beecher pointed to the fact that Daniel J. Sullivan had initially requested to appear on the ballot as “Dan Sullivan,” the same name format as the senator. She also wrote that he hadn’t previously been affiliated with the state Republican Party, had a website design that “appears to be deliberate[ly]” similar to the senator’s campaign site and had worked with a political consultant with links to Democratic candidates.

Daniel J. Sullivan asked a state court to reverse the decision. On Friday, Judge Thomas Matthews ruled in his favor, finding the non-senator Sullivan met the requirements to run for U.S. Senate and the state didn’t have the authority to exclude him based on “good faith.”

“The court does not minimize the Division’s concern that voters should not be misled,” the judge wrote. But he added that “Alaska election law gives the Division tools to address that concern,” including regulating how candidates appear on the ballot.

With ballots set to be printed this week, the issue was appealed to the Alaska Supreme Court on an expedited basis, with both sides filing court papers over the weekend.

The state Division of Elections asked the high court to overturn Matthews’ ruling, arguing it would “leave Alaska constitutionally required to permit bad-faith ballot access.” The agency said it reached its conclusion about Daniel J. Sullivan after it received a complaint from the National Republican Senatorial Committee “credibly alleging” he was seeking to “cause voter confusion” and made a “bewildering” request to appear on the ballot with the senator’s middle initial. 

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If Daniel J. Sullivan is permitted to remain on the ballot, the state asked the Alaska Supreme Court to allow it to print his full name and list his party affiliation as “nonpartisan” to “ensure voters are not forced to guess between two nearly identical names.”

The Alaska Republican Party and several GOP-led states filed amicus briefs siding with Alaska.

Daniel J. Sullivan’s lawyers, meanwhile, argued the state “lacked any basis in Alaska law to exclude Mr. Sullivan from the ballot” and didn’t have the power to look into his “private motivations.” They wrote that state law doesn’t give officials the power to keep qualified candidates off the ballot due to potential confusion.

“[All] that Mr. Sullivan asks here is to be listed on the ballot, and the Division is obviously empowered to do so in a non-confusing manner,” his lawyers wrote.

Following oral arguments, the high court sided with Daniel J. Sullivan in a two-page order late Monday, and said it would issue a fuller opinion at a later date.

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Jeffrey Robinson, an attorney for Daniel J. Sullivan, told CBS News his legal team is “grateful” for the Alaska Supreme Court’s decision to “affirm Judge Matthews’ well-reasoned, thorough order vacating the Division’s unlawful decision to exclude Mr. Sullivan as a candidate.”

“We expect that the Division will act in full compliance with existing Alaska ballot design law in its preparation of the ballots,” Robinson said in an email.

The senator’s campaign spokesperson, Nate Adams, said: “We’re disappointed in the court’s decision because as the sham candidate Dan J. Sullivan’s lawyers made clear in their legal arguments, the only reason he is running is to deceive voters and manipulate Alaska’s election system.”

“However, we are encouraged by the fact that the Director of the Division of Elections will be able to use her expertise to differentiate between the Petersburg fraud and the incumbent — Senator Dan Sullivan — to the benefit of Alaska voters,” Adams said.

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Jesuits say goodbye to Alaska at Bethel ceremony

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Jesuits say goodbye to Alaska at Bethel ceremony


The first Jesuit missionaries in Alaska sailed up the Yukon River in 1887. By the turn of the 20th century, the religious order of the Catholic Church had as many as 50 Jesuits in the state.

Now, only two remain. And by the end of June, there will be none.

The Jesuits’ nearly 140 years in the state was honored at an event at Bethel’s Immaculate Conception Church on June 16. A procession of priests wearing long white gowns with red hems walked down the aisle to open the event. The Bishop of the Diocese of Fairbanks, Stephen Maekawa, thumped the ground with a shimmering silver staff known as a clozier as he approached the altar.

Bishop of the Diocese of Fairbanks, Steven Maekawa, walks toward the altar at the Immaculate Conception Church in Bethel.

“My brothers and sisters, we gather together to celebrate this wonderful and blessed occasion to acknowledge the love of God and the work of God through the 139 year mission of the Society of Jesus of the Jesuit fathers,” Maekawa said to open the event.

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A traditional Catholic mass followed, with readings in both English and Yup’ik. During the sermon, Maekawa acknowledged the vastness of the Fairbanks diocese, and the tremendous amount of work done by the Jesuits to establish it.

“All of the 46 churches of the Diocese of Fairbanks that we currently have were established by either the Jesuit fathers or by direction of a Jesuit bishop,” Maekawa said. “We have a long history of the Society of Jesus’ presence and ministry here in all of Alaska.”

The Jesuits are an order within the Catholic Church, akin to the Dominicans or Franciscans. They have a reputation for taking on some of the Catholic Church’s most remote assignments.

That missionary spirit brought the Jesuits to the Yukon River in 1887, where they built churches, schools, and ministries. Without their work, Catholicism may not have taken root in huge swaths of Alaska, particularly among Alaska Native communities.

The Immaculate Conception Church in Bethel.
The Immaculate Conception Church in Bethel.

But the Jesuits leave a complicated legacy. Their methods of converting Native people to the religion, particularly in the first half of the 20th century, created generational traumas still felt to this day.

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Fr. Sean Carroll is the provincial of the Jesuits West Province, which oversees Alaska and nine other states.

Father Sean Carroll, provincial of the Jesuits West Province, speaks at an event recognizing nearly 140 years of Jesuit service in Alaska.
Fr. Sean Carroll, provincial of the Jesuits West Province, speaks at an event recognizing nearly 140 years of Jesuit service in Alaska.

“Thank you for all that you have taught us about who Jesus is and how to love and serve Him wholeheartedly,” Carroll said. “I also thank you for your patience with us. For there have been times when we have sinned and when we have hurt you.”

Missionaries, including the Jesuits, forcefully converted and assimilated Alaska Native people into Western culture and religion. Students at Jesuit-run boarding schools were forced to abandon their Native languages and physically punished when caught speaking languages other than English. Native dancing and drumming were also banned.

The Jesuits West Province maintains a list of 150 Jesuits with credible claims of sexual abuse against minors or vulnerable adults. A quarter of the accused Jesuits served in Alaska at some point in time.

“I ask for your forgiveness for all that we have done that was not rooted in Christ and love for Him, and for when we did not value your culture nor recognize the presence of God in you,” Carroll said.

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Carroll gave the order to withdraw from the state last spring. A big issue was the recruitment of Jesuits willing to travel and serve in remote villages. He told the congregation that the Jesuits’ work would continue, just without a permanent presence.

Father Rich Magner, one of the two remaining Jesuit priests in Alaska, attends a ceremony in Bethel.
Fr. Rich Magner, one of the two remaining Jesuit priests in Alaska, attends a ceremony in Bethel.

Fr. Rich Magner is one of the two remaining Jesuit priests in Alaska. His last day serving Chevak, Hooper Bay, and Scammon Bay is June 30.

“We all always knew coming in, or should have known, that we’re not going to be here forever. It’s going to be mission accomplished at some point,” Magner said. “And then we hand it off to the diocese that we’ve helped create, and so that’s a good feeling.”

Magner’s next stop is a Clinical Pastoral Education residency in Tacoma, Washington.

The other remaining priest, Fr. Tom Provinsal, first came to Alaska in 1968 to teach. A fond memory, he said, was meeting Elders that practiced traditional subsistence lifestyles.

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“Some of the grandmothers, their fingers were just all bent with arthritis and stuff like that, you know, their whole lives they’ve been working out in the cold and the wet, doing food, sewing, all that kind of stuff,” Provinsal said. “I’d say I just feel very privileged to have come when I did come and to see that.”

Provinsal returned in 1975 as a priest and has served in the region ever since. After moving away, he plans to take a five month sabbatical. What happens next, he said, is in God’s hands.

Two lines formed in the aisle for communion at the end of the mass. After taking communion, Bethel’s Parish Administrator Susan Murphy gave a final thank you.

“It’s difficult to say goodbye to people who have been a part of our lives for so long,” Murphy said. “We know that you have done what was yours to do, and have taught us to do what is ours to do. We are grateful.”

Jesuit priests form a row along the altar of Bethel's Immaculate Conception Church as members of the congregation lift their arms and pray.
Jesuit priests form a row along the altar of Bethel’s Immaculate Conception Church as members of the congregation lift their arms and pray.

Dominic Hunt, a Yup’ik deacon that flew in from Emmonak for the event, led the congregation through a final prayer.

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“Bless them with your wisdom, that they may be a word of hope, a world in need. We ask this through Christ, our Lord. Amen,” Hunt said.

About 70 people posed for a photo on the altar – priests, deacons, parishioners, Elders and children — many of them smiling, some standing quietly.

The photo doesn’t tell the whole story. But it’s a moment when gratitude, grief, and memory all shared the same room.

Bishop of the Diocese of Fairbanks, Steven Maekawa, stands in the middle of a crowd waiting to take a photo at Bethel's Immaculate Conception Church.
Bishop of the Diocese of Fairbanks, Steven Maekawa, stands in the middle of a crowd waiting to take a photo at Bethel’s Immaculate Conception Church.





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Alaska Supreme Court to take up case on Dan J. Sullivan, decision expected by Tuesday

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Alaska Supreme Court to take up case on Dan J. Sullivan, decision expected by Tuesday


JUNEAU, Alaska (KTUU) – The Supreme Court of Alaska will be taking up the case of the State of Alaska, Division of Elections v. Daniel J. Sullivan, Jr.

The oral arguments will be held Monday at 10 a.m. via Zoom, according to an order and opening notice.

The document also specifies that a decision is expected to be made before noon on Tuesday.

According to documents from the Division of Elections, the state must start printing ballots at noon on the same day.

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This comes after an Anchorage Superior Court Judge ordered Dan J. Sullivan on to the ballot Friday.

See a spelling or grammar error? Report it to web@ktuu.com

Copyright 2026 KTUU. All rights reserved.



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