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Book review: Filled with fantasy and rigorous historical detail, ‘Meridian’ is a rare Alaska literary feat

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Book review: Filled with fantasy and rigorous historical detail, ‘Meridian’ is a rare Alaska literary feat


“Meridian”

By Kris Farmen; Blazo House, 2023; 204 pages; $16.99.

“The water around her is icy as winter and it grips her chest like she owes it money,” Kris Farmen writes on the first page of “Meridian,” the third and final novel of his series “Seasons of Want and Plenty.” The sentence, which in some ways encapsulates the foreboding mood of the interconnected stories that comprise this mini epic, leads into the opening sequence wherein readers finally learn the full origin of Zia, a soul eater who has pursued Ivan Lukin, the trilogy’s central character, across the landscapes of Western Alaska, determined to destroy him and all that he loves.

As I’ve written in reviews of the prior volumes, Farmen, who lives in Fairbanks, is a formidable novelist prone to diving deep into Alaska’s history and environments, recreating its past and its landscapes in scrupulous detail. And in these books, as in one of his prior works, “Turn Again,” Farmen then infuses the world and era he explores with magical realism, exploring the hidden realms that occupied the minds of those who lived before the age of scientific rationality. A time when mythical creatures inhabited the wildernesses at the edge of human habitation.

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“Seasons of Want and Plenty” is set in the 1860s, the decade during which Alaska slipped away from the Russian Empire, and into the hands of the United States. That transfer of power is increasingly rumored as imminent among the residents of Western Alaska in the first two novels, “Fireweed” and “Signals.” In “Meridian,” set in 1868 and ‘69, it has finally occurred, leaving residents both Native and white wondering what fate awaits them and how their lives will be forever changed. Uncertainty, nervousness and the need to decide which nation they will belong to has overtaken the employees of the Russian American Company that for nearly seven decades owned the fur trade in what, for Europeans, was the remotest corner of North America. Many of these employees, including Lukin, who is based on a historical person, were of blended Russian and Alaska Native ancestry, leaving them caught between two cultures, neither connected to the United States or the encroaching British, and thus untethered from the great world powers vying for Alaska. They were tied only to the land itself.

[Book review: ‘Signals’ affirms Kris Farmen’s status as one of Alaska’s finest historical novelists]

It’s through this shifting political and physical landscape that Lukin travels, neither willing nor particularly able to leave it for Russia, a part of his heritage but a place he has never known. As the book opens, he chooses to remain in Alaska, traveling inland to areas previously unvisited by Europeans, seeking to continue his career as a fur trader while hoping to outrun the demon Zia and the pieces of his broken life that stalk him. Knowing that his very survival lies in the balance.

Farmen is blazing through an all but completely overlooked part of Alaska’s past. The western coast during the time of the Russians is little explored either in historical or fictional accounts. Yet the Russians were there, operating trading posts, interacting and intermixing with the Indigenous peoples in the most isolated extension of an empire that had overreached itself. This time and place, about which even Alaskans with strong knowledge of our history know little, provides the perfect setting for these novels. Distant in both time and location, it allows Farmen to unleash his imagination and challenge his characters with the difficulties of the land and climate and the otherworldly forces alternately aiding and attacking them.

“Meridian” follows Lukin on a journey up the Tanana River (here spelled Tananah, in keeping with Farmen’s use of 19th century Russian spellings), seeking to establish his own corner in the fur trade so as to do business with the incoming Americans. He is accompanied by his daughter Anastasia, her American husband to which she is newly wed, and several others, including Anfisa, the former wife of his one time friend and now rival and enemy Yosif Denisov. For his part, Denisov is engaged in a similar pursuit of wealth. Now married to Zia, the child demon who has haunted and followed Lukin since he was a schoolboy, Denisov, like his bride, seeks not simply to defeat Lukin in commerce, but to kill him.

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In the previous volumes, Zia appeared to Lukin at key junctures, haunting and tormenting him and increasingly attempting to take his life and those of others. She possesses the ability to watch Lukin’s every move from the face of the moon. Zia is Tlingit, here called Kolosh, again using a Russian term from the era. Lukin first encountered her in New Archangel (Sitka). She inhabits the body of a girl who drowned at age 14, and she remains this age throughout the three stories.

Zia pushes Denisov, already estranged from Lukin for taking his first wife, to increasing acts of violence as the two men travel further upriver. Lukin, seeking both survival and revenge, turns to a resident shaman and ultimately, a giant for assistance and protection, guiding the novel into the realm of fantasy that runs parallel with Farmen’s consistently eloquent and evocative descriptions of the lands in which the story takes place.

“The sun warmed the world and you could see in the flight of the camprobbers and chickadees that winter was not long for the world,” he writes in a passage about the changing seasons. Yet still in need of warding off the evening cold, the wayfarers “built large fires and watched the sparks from the poplar spruce rise into the stars like inverted meteors.”

As “Meridian,” and with it the “Seasons” trilogy, catapults toward its cataclysmic and otherworldly conclusion, Farmen never lets the fantastic get in the way of the real. He keeps the story grounded in an Alaska long gone in some ways, yet still ever-present in others. These are books of the land and the mysteries it holds, and there is nothing quite like them in Alaska’s literature. Like his characters, Farmen has entered unknown territory, and returned from it with something remarkable.

[The 10 best works of historical fiction in 2024]

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[Book review: After lampooning religion and politics, 4th book in ‘Upon This Rock’ series offers more nuance]

[Book review: Thomas McGuire’s second novel is as lyrical, intelligent and suspenseful as his first]





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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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