Voters received stickers after they cast their general election ballot at the Alaska Division of Elections Region II office in Anchorage as absentee in-person and early voting began on Oct. 21, 2024. (Bill Roth / ADN)
A signature drive is underway for a ballot measure formally titled “An Act requiring that only United States citizens may be qualified to vote in Alaska elections,” often referred to by its sponsors as the United States Citizens Voter Act. Supporters say it would “clarify” that only U.S. citizens may vote in Alaska elections. That may sound harmless. But Alaskans should not sign this petition or vote for the measure if it reaches the ballot. The problem it claims to fix is imaginary, and its real intent has nothing to do with election integrity.
Alaska already requires voters to be U.S. citizens. Election officials enforce that rule. There is no bill in Juneau proposing to change it, no court case challenging it and no Alaska municipality contemplating noncitizen voting. Nothing in our election history or law suggests that the state’s citizenship requirement is under threat.
Which raises the real question: If there’s no problem to solve, what is this measure actually for?
The answer has everything to do with election politics. Across the Lower 48, “citizenship voting” drives have been used as turnout engines and list-building operations — reliable ways to galvanize conservative voters, recruit volunteers and gather contact data. These measures typically have no immediate policy impact, but the downstream political payoff is substantial.
Advertisement
Alaska’s effort fits neatly into that pattern. The petition is being circulated by Alaskans for Citizen Voting, whose leading advocates include former legislators John Coghill, Mike Chenault and Josh Revak. The group’s own financial disclaimer identifies a national organization, Americans for Citizen Voting, as its top contributor. The effort isn’t purely local. It is part of a coordinated national campaign.
To understand where this may be headed, look at what Americans for Citizen Voting is doing in other states. In Michigan, the group is backing a constitutional amendment far more sweeping than the petition: It would require documentary proof of citizenship for all voters, eliminate affidavit-based registration, tighten ID requirements even for absentee ballots, and require voter-roll purges tied to citizenship verification. In short, “citizen-only voting” is the opening move — the benign-sounding front door to a much broader effort to make voting more difficult for many eligible Americans.
Across the country, these initiatives rarely stand alone. They serve to establish the narrative that elections are lax or vulnerable, even when they are not. That narrative then becomes the justification for downstream restrictions: stricter ID laws, new documentation burdens for naturalized citizens, more aggressive voter-roll purges and — especially relevant here — new hurdles for absentee and mail-in voters.
In the 2024 general election, the Alaska Division of Elections received more than 55,000 absentee and absentee-equivalent ballots — about 16% of all ballots cast statewide. Many of those ballots came from rural and roadless communities, where as much as 90% of the population lacks road access and depends heavily on mail and air service. Absentee voting is not a convenience in these places; it is how democracy reaches Alaskans who live far from polling stations.
When a national organization that has supported absentee-voting restrictions elsewhere becomes the top financial backer of the petition, Alaskans should ask what comes next.
Advertisement
Supporters say the initiative is common sense. But laws don’t need “clarifying” when they are already explicit, already enforced and already uncontroversial. No one has produced evidence that noncitizen voting is a problem in an Alaska election. We simply don’t have a problem for this measure to solve.
What we do have are real challenges — education, public safety, energy policy, housing, fiscal stability. The petition addresses none of them. It is political theater, an Outside agenda wrapped in Alaska packaging.
If someone with a clipboard asks you to sign the Citizens Voter petition, say no. The problem is fictional, and the risks to our voting system are real. And if the measure makes the ballot, vote no.
Stan Jones is a former award-winning Alaska journalist and environmental advocate. He lives in Anchorage.
• • •
Advertisement
The Anchorage Daily News welcomes a broad range of viewpoints. To submit a piece for consideration, email commentary(at)adn.com. Send submissions shorter than 200 words to letters@adn.com or click here to submit via any web browser. Read our full guidelines for letters and commentaries here.
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.
Advertisement
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.
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.
Advertisement
Fr. Sean Carroll is the provincial of the Jesuits West Province, which oversees Alaska and nine other states.
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.
Advertisement
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.
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.
Advertisement
“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.
Dominic Hunt, a Yup’ik deacon that flew in from Emmonak for the event, led the congregation through a final prayer.
Advertisement
“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.
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.
Advertisement
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
