Alaska
‘Sacred Alaska’: Q&A With Film Director Simon Scionka On Native Culture and Orthodox Spirituality
“Sacred Alaska” is an award-winning, visually stunning documentary with compelling storytelling. The film explores the profound influence of Orthodoxy, brought by St. Herman and Russian monks in the late 18th century, on Native Alaskan society. It also highlights the unique fusion of Native Alaskan indigenous beliefs with Orthodox traditions.
“Sacred Alaska” is the first independent film project for director Simon Scionka, an experienced documentary filmmaker who has made such films for over 20 years in more than 40 countries. After three years of laborious work, “Sacred Alaska” had its world premiere at the International Orthodox Film Festival, Byzantfest, in Melbourne, Australia, this past November. Following the premiere, “Sacred Alaska” won the award for the best feature film of 2023.
Simon Scionka, spoke to Jovan Tripkovic, an editorial fellow at Religion Unplugged, about the documentary, Native Alaskan culture and Orthodox spirituality.
This interview has been edited for clarity and brevity.
Jovan Tripkovic: What is the “Sacred Alaska” documentary about?
Simon Scionka: “Sacred Alaska” tells a bit of the history of how Orthodoxy came to Alaska through the journey of the original monks who came as missionaries, including Saint Herman of Alaska. We also tell a little bit about the lives of saints such as Saint Herman, Saint Innocent, and Saint Yakov, who was the first Native Alaskan to attend seminary and become a priest. He ended up evangelizing many Native Alaskans.
The film is not merely a historical look back. It also explores the legacy of what exists today from what was planted many years ago with the missionary efforts. It looks at what Orthodoxy looks like today in Alaska. How might we, who live in a very different environment, here in the lower 48, for example, live our lives?
In “Sacred Alaska,” we hope to portray the beautiful, simple life of how Native Alaskans live the Gospel in their villages and take care of their community, the animals, and the environment. They are truly connected with the presence of God in the midst of creation and in their interactions with each other as human beings. The film illustrates how we can simply give out the Gospel by loving one another. I hope that message resonates with others.
Tripkovic: What led to the production of this film?
Scionka: My 2004 trip to Spruce Island was my first experience in Alaska, and I loved it. It deeply impacted me. At that time, I didn’t think I was going to make a film up there. However, the more I reflect on it, I come to the conclusion that the trip was actually part of my journey to Orthodoxy.
Father Michael Oleksa had come to our community on one of his speaking tours. He told stories of the saints, and we were blown away by his stories. What an amazing storyteller. Peter Silas, the producer, and I connected with him and read his book: Orthodox Alaska. This was in 2018 or maybe 2019.
In 2020, the COVID-19 pandemic started, and a lot of my work dried up. I wasn’t busy, and I didn’t have a lot of work on my plate. One of the barriers to doing your own film project is often time. Well, all of a sudden, I had time, and Silas also had time. The two of us knew Father Michael, and Silas had some family living on Kodiak Island. I also knew the monks on Spruce Island from my missionary trip 20 years ago, when I first visited Alaska.
We thought that we should go up to Alaska and just do some preliminary filming. We traveled up there with the idea of making a film about the lives of Orthodox Alaskan saints, telling the story of St. Herman and some other saints as well. However, interviewing Father Michael pointed us in a particular direction. He told us that we should visit and talk to people in the villages. He really guided us and gave us ideas of what to do next.
This was during the summer of 2020, at the height of the Covid-19 pandemic. We couldn’t go to villages because they were all locked down. However, we were able to go to Anchorage and visit Father Michael for an interview. We also visited Spruce Island because it wasn’t a village; we just went to the remote part of the island and filmed the chapel and spent time with Father Andrew.
As soon as we came back, we started working on the project. First, we produced a little promo teaser. We designed the film’s website and created a layout of the story we wanted to tell. The next step for us was raising money to go back and do extensive filming. Over the course of a year, thank God, we were able to raise a decent amount of money through friends and family in my church community.
Tripkovic: How long did it take you to complete this project?
Scionka: Just a little over three years. We started in the summer of 2020. We took four trips to Alaska: summer 2020, summer 2021, winter and fall of 2022. Meanwhile, we were editing the whole time as well. We finished the final edit last summer. After editing, we did some final custom music scoring with a composer and sound. The film was completed last October. We had our world premiere in November at the Byzantfest in Melbourne, Australia.
Tripkovic: You shot scenes in dozens of different locations. How difficult was it to reach and find accommodation in remote parts of Alaska?
Scionka: Getting to more remote parts of Alaska was a fun adventure. We took a number of small plane rides to reach certain locations. We would simply rent a private, four-seater Cessna and fly to different regions.
In some parts of Alaska, there are no hotels or Airbnb options. We had to rely on the hospitality of the people in local communities. Quite a few times, we had to stay in whatever accommodation was available in the villages, including an abandoned building that thankfully had running water and some mattresses.
Tripkovic: Scenes in “Sacred Alaska” reveal the beauty of the last frontier as well as the harsh living conditions. Did you intend to showcase the beauty of God’s creation while highlighting the resilience and faith of Native Alaskans who endure extreme weather conditions for the better part of the year?
Scionka: That is an accurate assessment of what we wanted to show in the film. Even in the midst of the harshness of winter, it’s quite beautiful, especially in terms of cinematography. The winter landscapes are stunning and beautiful.
But then, it’s hard. It’s difficult for people up there. You see their resilience. This is their place. This is their home. Sometimes people wonder why they don’t move somewhere where it’s a little easier to live. However, home and carrying on traditions matter. There’s a beauty in being able to embrace a simple way of life.
We saw people in these small, remote villages who have been serving for 40 or 50 years in local parishes. God has placed them there, and they have found ways to serve Him and love others in that place despite all the difficulties of living there. These priests and people are there to love, serve, and take care of others. That deeply impacted us as filmmakers.
Tripkovic: What were the main obstacles on your journey of working on “Sacred Alaska?”
Scionka: We really enjoyed making the film. We had wonderful and meaningful encounters with everyone we met. People took great care of us, and we felt loved and supported. We made a lot of lifelong friends up there. We were very inspired by what we encountered in the lives of folks living and serving in Alaska. Were there any challenges? Absolutely! One was a physical challenge. Filming in the cold was hard, and having the right gear was essential. Keeping yourself and your equipment from freezing while standing out in the middle of a frozen river – that’s definitely challenging. This gave us a taste of life out there.
It was actually quite difficult for us to plan from afar. We’re not locals, so we had to figure out how things work in these communities. When you work on a project like this, you do a lot of what’s called preproduction planning. You make connections, book hotel rooms, and arrange transportation. None of that stuff worked in this case. We had to figure out all these things as we went. From a typical production planning standpoint, that was difficult. We just flew up there and arranged a lot of these things on the ground.
Tripkovic: What did you hope to achieve by directing this documentary?
Scionka: We wanted to make a beautiful film under the glory of God that would inspire both Orthodox Christians and non-Orthodox Christians in their pursuit of life and faith. We also wanted to answer the question: how can we live out our faith? We hope we could make a beautiful film that would inspire others by showing them the beauty and challenges of living in an environment in Alaska while following your Orthodox faith. This film might serve as an example to all of us on how to follow the path towards Christ that is before us.
Tripkovic: You are on the roadshow, screening “Sacred Alaska” across the country. What were the initial reactions of viewers?
Scionka: The initial reactions have been very positive. We’re very encouraged. People are deeply moved by the film. Some have said they teared up at a number of moments in the film. They’re very inspired by it. Some viewers told me that they loved the way we portrayed the beauty of simple life. I think that really has resonated with people.
Tripkovic: How did this project change you as a person emotionally, spiritually, and intellectually?
Scionka: Working on this film deeply impacted my life. I felt I encountered deep spirituality in my interactions with people in Alaska. Very often, we chase after accomplishments and successes, yet we’re left feeling discontent. We believe our lives would be better if we moved somewhere else. We always yearn for something different, leading to a lack of contentment.
What I encountered up there was that it would be hard for me to live in some of those villages. It would be a hard life to live and serve in remote areas of Alaska. I was deeply inspired by the lives of the people who live there. All of them told me that this is their home, this is what their life is like, and this is the path that God has set before us.
This project and the time spent in Alaska taught me that we complicate things. Maybe we need life to be a little simpler sometimes. I think some of these ideas in the film have really resonated with me. They have impacted me deeply both in spiritual and physical realms. Working on this film showed me how to strive to live my life and to see what God has placed before me, and to follow that path.
Tripkovic: Your film explores how Native Alaskans incorporated Orthodox Christianity with their indigenous beliefs and culture. What would you say is the most interesting example of that fusion?
Scionka: Broadly speaking, it’s their ability to relate, to connect with nature, and the idea of practicing stillness. Stillness is sort of like a spiritual virtue for them, it’s like second nature. If you’re going to be in the wilderness, you need to learn how to be quiet. You need to know how to be still if you’re hunting animals. Native Alaskans always sort of see the presence of the divine, the presence of God, the Creator, in animals, nature, and other human beings.
There are so many overlaps between indigenous beliefs and values and Orthodox Christianity. Father Oleksa gives a nice example in the film. At the Feast of Theophany, Orthodox Christians take the cross and put it in the water to bless the water. Well, Native Alaskans did something similar around the same time of the year. In the winter, they would cut a hole in the ice and put leftover parts of the animal that they couldn’t use or consume back into the water. This was their act of gratitude and respect for the animal, putting it back into the water.
I am able to see that there’s this spiritual connection among us all in creation. You could attach these Christian ideas to various cultural practices. Orthodox priests often talk about baptizing cultural ideas and making them Christian. We understand that there is, in human nature, a longing and desire for things that are eternal. We desire things that connect us to God and that are beyond our transient physical realm. From the Christian worldview, we believe that it’s all true because of Christianity. It doesn’t mean that other cultures don’t encounter those things.
Tripkovic: What is the role of Orthodox Christianity in the daily lives of Native Alaskans?
Scionka: The best example of how they live their life is through hunting and their food. They see it all as a gift from God. When they go to pick berries, they make the sign of the cross and thank God. When they go out fishing, they don’t say that they are going out to get their fish. They think of fish, in this case, as something provided by God.
Because God provides, they feel that they have to give to others. If they don’t give to others, they won’t have for themselves. This is the best example of the Christian principle of gratitude and respect. The way they incorporate their faith even into the way they hunt and fish, and share all their food with many people in the villages, was very inspiring.
Tripkovic: How can Orthodox Christianity contribute to combating the opioid crisis in Alaska?
Scionka: Orthodox priests in the villages care deeply about their communities and work hard to encourage people to stay away from drugs, alcohol, and other things that destroy life. Suicides, overdoses, or driving boats while intoxicated happen up there, and it’s devastating to a community. They talk about it in the film.
The Church is our hospital and safe haven. It is the place where, as one of the priests says, you are welcome no matter what you may have done. They really want the Orthodox Church and the Orthodox faith to be that place – the place people turn to when they are in trouble, hurting, and struggling. It’s where they come for healing, help, love, comfort, confession, and to come back to God. Orthodox Christianity offers a path back to God, healing, and comfort, as you can see in the villages in Alaska.
Tripkovic: Your documentary tells the stories of the lives of saints: Father Herman, Bishop Innocent, Father Yakov, the first Native Alaskan to be ordained to the priesthood. Recently, Matushka Olga was canonized as a saint. How did that make you feel? Do you believe that your work in Alaska has only just begun?
Scionka: I was overjoyed. We love Matushka Olga. In my church community here in Colorado Springs, we were doing new iconography. We preemptively included Matushka Olga among the female saints in our church. There are many similar cases across North America, with a lot of hope and anticipation surrounding her canonization.
There was a lot of hope and anticipation for her canonization. A snippet of her story is in our film. After we finished the film, her official canonization was announced. I was asked if I would change some things in the film because she was canonized. I said no because the story remains the same. We all knew she is a saint. The Church is now just making it official, but everyone up there already knew.
Her canonization opens up the opportunity to maybe tell more stories about her and Alaska. God willing, I would love that.
Tripkovic: What do you think Alaskan Orthodox Christianity has to offer to global Orthodoxy?
Scionka: There’s a beautiful example of how to live our Orthodox faith in the villages in Alaska. I think it can serve us here in the lower 48, but also it can serve Orthodox Christians around the world. We’re one church body as the Orthodox worldwide. We can have these really unique expressions of it, amidst our own cultural experiences and the way we live our lives.
Tripkovic: Not to forget, is “Sacred Alaska” available on any major platforms such as Vimeo and YouTube?
Scionka: No, not yet. We are in both an exciting but challenging middle ground of releasing a film. We don’t have to do theatrical releases, but we really want to do it because we think it’s an exciting opportunity for communities to host a screening in their area. Right now, the only way to really see the film is by hosting a local event in your community.
Alaska
10 Reasons the 2026 Princess Cruises Season Is the Ultimate Alaska Power Move – AOL
Alaska already has glaciers, whales, old gold-rush towns, wild seafood, and mountains. But Princess Cruises is taking the year by storm with something bigger than a standard summer schedule. The line is sending eight ships to Alaska, adding new North-to-Alaska programming, and giving travelers more ways to turn their trip into a full land-and-sea adventure.
Princess Is Going Bigger Than Ever
Credit: Wikimedia Commons
The 2026 Alaska season gives Princess its largest presence in the region to date, with eight ships, 180 departures, and visits to 19 destinations. Travelers are not boxed into a narrow route or one small batch of dates. The ship lineup includes Star Princess, Coral Princess, Royal Princess, Ruby Princess, Grand Princess, Emerald Princess, Discovery Princess, and Island Princess. For anyone comparing Alaska cruise options, that much capacity means more itinerary choices.
Star Princess Gives The Season A New Headliner
Credit: Wikimedia Commons
Star Princess is the newest ship in the Princess fleet. This matters because Alaska cruising can easily feel like a trade-off between destination and ship experience. Princess is putting one of its newest vessels into one of its most important regions. Star Princess also hosts the new Après Sea experience inside The Dome, a high-positioned venue designed around big views.
Glacier Days Get The Full Main-Event Treatment
Credit: Getty Images
Glacier viewing has always been one of Alaska cruising’s biggest draws, but Princess is giving it extra structure through “The Glacier Experience: A Signature Princess Day.” On select Glacier Bay sailings, guests get close-up glacier views, live narration, and Park Ranger commentary from the bridge and open decks. There are also theater presentations and Junior and Teen Ranger programming. VIP viewing areas and bowfront access add another layer for guests who want the best possible look at the ice.
The Trip Can Extend Deep Into Alaska By Land
Credit: Wikimedia Commons
Princess has long built part of its reputation around cruisetours that combine time at sea with inland travel. A seven-night sailing can deliver a strong Alaska trip in itself. However, inland travel opens the door to scenic train journeys, Princess Wilderness Lodges, and routes to places such as Denali, Kenai, and the Mt. McKinley lodge area. The 2026 season continues to lean into sea-and-land travel.
North To Alaska Makes The Ship Feel Local
Credit: Wikimedia Commons
Princess first introduced its North to Alaska program in 2015, and in 2026, every Princess ship sailing in Alaska will carry the new programming. The whole idea is to bring local culture, food, personalities, and storytelling on board so guests learn something about Alaska between ports. This includes Native Alaskan speakers, naturalists, enrichment presenters, and destination-focused events that connect the trip to the place outside the ship. Names in the speaker series include Tlingit voices, Alaska Native educators, writers, and photographers.
Alaska Seafood Gets A Bigger Seat At The Table
Credit: Wikimedia Commons
Princess is leaning into Alaska’s food identity with “A Taste of The Great Land.” The 2026 specialty restaurant offerings feature sustainably sourced, wild-caught Alaskan seafood created with regional suppliers. Crown Grill offers dishes such as Wild King Salmon, Alaskan Jumbo Lump Crab Cake, and Jumbo Lump Crab paired with Butter-Broiled Lobster Tail. Sabatini’s Italian Trattoria also brings Alaskan fish into an Italian-style setting.
The Entertainment Has Alaska In Its Bones
Credit: Wikimedia Commons
This season also features “Candlelight Concert Series: Fire & Ice,” with Alaska singer-songwriters performing in a candlelit setting twice per voyage. This gives the onboard entertainment a stronger sense of place than a generic music night. Returning favorites add a livelier side, including Great Alaskan Lumberjack Show elements with axe-throwing recruits, trivia, and timber-sports storytelling tied to Ketchikan. Select sailings also feature Deadliest Catch captains and crew members sharing Bering Sea crab-fishing stories. The lineup draws from Alaska’s labor, music, weather, and folklore.
Families Get More Than A Pretty View
Credit: Tripadvisor
Younger travelers are getting special attention, not a watered-down version of the adult trip. Glacier Bay Junior Rangers let kids complete activity books, attend presentations, and earn a badge and certificate through a partnership with the National Park Service. Gold Rush Adventures pulls families into a shipwide Klondike-style search, while Great Alaskan Expedition offers youth and teens a three-hour team-based experience across land, sea, and air. As puppies in the Piazza also return on ships visiting Skagway, guests get to see Alaskan Huskies and sled-dog culture.
Après Sea Gives Alaska A Stylish Cooldown
Credit: Wikimedia Commons
After a long day outside, Princess is adding a dedicated wind-down ritual through Après Sea. The setup is inspired by après-ski culture. Guests can expect warm drinks, happy hour, and panoramic views after they return from exploring. On Star Princess, the experience is in The Dome, and it provides a strong visual setting at the top of the ship. A relaxed lounge concept gives the evening its own personality, and guests don’t have to jump straight from adventure into dinner.
MedallionClass Keeps The Whole Trip Moving Smoothly
Credit: Wikimedia Commons
Alaska days can get busy fast, with early excursions, glacier viewing, dinner plans, family meetups, and plenty of time spent moving around the ship. The Princess Medallion Class setup helps cut down on small hassles. The wearable Medallion supports contactless boarding, keyless stateroom entry, onboard ordering, contactless payment, ship navigation, and locating travel companions through the app. When the day already includes ports, wildlife, ice, and dinner reservations, fewer friction points onboard can make a real difference.
Alaska
Hantavirus outbreak, climate risks from microplastics and Alaska’s surprise tsunami
Rachel Feltman: Happy Monday, listeners! For Scientific American’s Science Quickly, I’m Rachel Feltman. Let’s kick off the week with a quick roundup of some science news you may have missed.
First, you may have seen some headlines last week about an outbreak of hantavirus on a cruise ship. Here to tell us more about what happened is Tanya Lewis, SciAm’s senior desk editor for health and medicine.
Tanya, thanks so much for coming on to walk us through this.
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Tanya Lewis: Yeah, no, thanks so much for having me.
Feltman: Why are we talking about hantavirus and this cruise ship? What happened?
Lewis: Just to catch people up, this outbreak was first noticed about a week ago on a ship called the MV Hondius, which was a cruise ship departing from South America, Argentina. And the people that were sickened and unfortunately passed away, two of those individuals were a married couple who had been traveling—it was a Dutch couple—we think were infected in Argentina and then boarded the ship. And then subsequently, multiple other people have been infected. As of May 7 the number of people on this cruise ship who had been infected with hantavirus was eight people. So that probably could still change.
But you might not have heard of hantavirus before, but it is a virus family that people have been sickened with before, and it’s generally spread by rodents, like rats or mice. And this commonly happens in places where people are exposed to the feces of these animals.
And it causes pretty severe disease. It can cause anything from respiratory distress and fluid in the lungs to some forms of it can be more of, like, a hemorrhagic fever, kind of like Ebola. But the kind that we’re seeing on this cruise ship is more the respiratory kind.
But yeah, this is a virus that, while it is fairly rare to be infected with it, it’s quite lethal. The estimates of its lethality vary, but anywhere from, like, 30 percent to even 50 percent of people infected have died of it.
Feltman: Right, well, and like you said, it, it’s usually spread through rodent feces. But unfortunately, the specific virus we’re talking about, with regard to this cruise ship, is one of the rare instances where it is technically possible to spread from human to human. Can you tell us a little bit more about that?
Lewis: Basically, these individuals on the ship were thought to be infected by human-to-human transmission. At least, that’s the working hypothesis right now. And the reason has to do with the exposure routes.
As I mentioned two of the people were a married couple, so we’re talking about, like, very close contact. This is not something like SARS-CoV-2, the virus that causes COVID, where it’s, like, in the air and wafting around for hours or something. This is something that you would probably need to be, like, breathing very closely, in the same space. And of course, cruise ships are, like, kind of the perfect petri dish for that.
Feltman: Yeah.
So I think there are two things to talk about. There’s, one, why experts are not immediately super concerned about pandemic potential from this specific thing, but also why it is reasonable that I think so many of us, when seeing this news, went, “Uh-oh. We’re—this is a reminder of public-health paradigms I do not wanna be reminded of.”
So let’s start with the good news: Why are experts not freaking out about this?
Lewis: Yeah, so we have to remember that this is a virus that is very different than a lot of the pathogens that have caused respiratory pandemics in the past. In order for a pathogen to be a major pandemic concern, it needs to be very transmissible, and that is something that we have not yet seen with this hantavirus.
I should say, this particular strain is the only strain that has been shown to transmit human to human; it’s called the Andes strain. Most hantaviruses are not thought to spread that way. So the good news is, it’s kind of rare. The bad news, maybe, is that it does appear to have spread, at least, you know, in a limited way, between people.
But yeah, in terms of why experts are not, like, immediately concerned that this will spark a larger epidemic, I think the reason is just that this type of virus and the way it spreads is not conducive, as far as we know, to that type of outbreak. And it’s also happening in a very contained space, so although there have been reports that several of the people on board the ship have disembarked and we are still following that closely, at this point there is no indication of wider community spread, which is what we call it when people are getting infected who have not had direct exposure to the infected individuals.
Feltman: Is there any concern that the time that this virus spent, you know, in such a perfect petri dish may have given it the opportunity to mutate and be better at jumping from person to person?
Lewis: I think what virologists would tell you is, like, the more opportunities a virus has to jump between people, the higher the risk of it developing, like, a concerning mutation that makes it more transmissible.
That said, we’re still talking about a relatively small number of individuals. I mean, eight people sounds like a lot, but, you know, when you’re talking about this being very close quarters on a ship, this is not like, oh, you’re walking into a giant city like New York City and infecting everyone around you or something. So I think that is a little bit reassuring, perhaps, at this point.
But that said, we’ve been humbled before, and I think if there’s one lesson we can take from the COVID pandemic, it’s that we shouldn’t panic, but we should definitely pay attention. And at least scientists wanna know and learn more about this virus and understand it better.
Feltman: I think a lot of people are getting a little freaked out by this news. [Laughs.]
Lewis: Yeah, and I mean, I would be the first to say, like, something like this you hear about, it’s, like, instantly puts you back in that fearful space of 2020. And of course, there was the famous cruise ship, the Diamond Princess, where some of the early COVID cases happened. So that is always concerning.
On the other hand, you know, we have to sort of put it in perspective and remember this is a rare virus and it is something that people have been infected with in the past, so it’s not a completely new virus, unlike SARS-CoV-2, which we had never seen before. So we do have some idea of how this virus works, and while we don’t have any specific treatments for it, we do at least have experts who study it. So that should hopefully give some reassurance that, like, this is not a complete unknown. We are not starting from square one.
Feltman: Thanks for that, Tanya.
Now, listeners, keep in mind we had this conversation on Thursday, May 7. But you can always go to ScientificAmerican.com for more up-to-date science news.
Now for new research on micro- and nanoplastics—but this isn’t the health story you might be expecting. According to a study published last Monday in Nature Climate Change, these tiny bits of broken-down plastic could be contributing to our planet’s warming temperatures.
For starters, just in case you are blissfully unaware: yes, there are, unfortunately, microplastics in the sky. According to a study published in 2021, some of these particles swirl up into the air from the road, where tires and brakes frequently shed small pieces of plastic.
Now, the idea of microplastics permeating the air and even seeding clouds into existence is creepy enough, in my opinion. But this new study suggests they can also have a warming effect on the atmosphere.
Here’s how that would work: if you’ve ever spent time on a patch of blacktop on a sunny summer day, you know that black material absorbs heat. Conversely, white material reflects heat. The same thing happens when you scatter bits of dark and light plastic into the atmosphere, which is what humanity has inadvertently done quite a bit over the past few decades.
Unfortunately, according to this new study, any cooling effects we might get from light microplastics are probably vastly outweighed by the warming effects of dark microplastics. While the estimated effect is a small percentage of the warming fueled by soot from coal power plants, the results are still worrying.
As Jackie Flynn Mogenson reported for SciAm last week, we don’t actually know the concentration of micro- and nanoplastics currently in our atmosphere. But the authors of the new study argue that global climate assessments should do more to factor in these tiny plastic bits. And their findings serve as a great reminder that when we talk about the downsides of plastic, we should recognize that there may be impacts far less concrete and obvious than creating growing piles of trash in landfills.
Now I’ll turn the mic over briefly to SciAm’s chief newsletter editor, Andrea Gawrylewski. She’s gonna tell us about the science behind a tsunami that caught Alaska by surprise.
Andrea Gawrylewski: Thanks, Rachel.
Last summer, in August, a small cruise boat called the David B spent the night in an inlet about 50 miles from Juneau, Alaska. They were supposed to be at anchor nearer to Juneau in this beautiful fjord called Tracy Arm, but bad weather had forced them to pick another place to stay. And it turns out that detour may have saved their lives.
In the morning, from where they were anchored, the boat’s owners noticed seawater rolling over the nearby [sandbar] and shoreline. It was weird because the tide was supposed to be out at that time, and they had no idea why the water was so high.
When scientists heard about the strange sea-level rise, they began examining seismic data, they looked at aerial footage and satellite images, and determined that a massive landslide had occurred at the top of the Tracy Arm fjord.
So what had happened?
The South Sawyer Glacier at the top of Tracy Arm has been steadily shrinking and retreating for the last 25 years. In the spring and summer of last year the ice retreated inland several hundred feet, exposing so much bare rock that it ultimately caused a landslide.
That big slide hit the water and sent a tsunami racing through the fjord—like, so much water that the tsunami surged more than 1,500 feet up the sides of the fjord and sloshed back and forth, like in a bathtub.
That event also produced a seismic signal equivalent to a magnitude 5.4 earthquake. Scientists found smaller seismic events in the data that had occurred at least 24 hours before the big one, and they were increasing exponentially in intensity in the six hours before the landslide.
So now the question is: Could these early seismic signals be used as a warning system? One scientist at the Alaska Earthquake Center has been testing a landslide detection algorithm, and so far it’s detected 35 landslides in near real time. Sending out warnings within three to four minutes of big events could make all the difference to people who live in the area, so scientists are working to improve tools like these.
If you want more updates like this, sign up for my free daily newsletter, Today in Science, at SciAm.com/#newsletter.
Feltman: That’s all for this week’s science news roundup. We’ll be back on Wednesday to talk all about protein. Why is it everywhere all of a sudden? We’ll cut through the hype so you can just enjoy your tofu in peace.
Science Quickly is produced by me, Rachel Feltman, along with Fonda Mwangi, Sushmita Pathak and Jeff DelViscio. This episode was edited by Alex Sugiura. Shayna Posses and Aaron Shattuck fact-check our show. Our theme music was composed by Dominic Smith. Subscribe to Scientific American for more up-to-date and in-depth science news.
For Scientific American, this is Rachel Feltman. Have a great week!
Alaska
Opinion: The cost of waiting on Alaska LNG is already showing up
As former mayors of Anchorage, we each had the responsibility of leading Alaska’s largest city through moments of challenge and opportunity. While our administrations differed in time and approach, one priority remained constant: ensuring that Anchorage and Alaska have access to reliable, affordable energy.
Energy keeps our homes warm through long winters, powers our schools and hospitals, and fuels the businesses that employ our neighbors. It literally fuels every aspect of our economy and our quality of life. When energy becomes uncertain or unaffordable, the consequences are felt immediately by families, employers and communities across the state.
Today, Alaska faces a generational energy challenge. Cook Inlet natural gas production has been declining for decades. Like the frog in a pot on the stove, the problem around us has slowly grown but is about to reach a raging boil. Declining supplies of inexpensive Cook Inlet gas, rising demand and a lack of long-term certainty jeopardize the stability we rely on. Without action — right now — we will lose control over energy costs and availability.
We have faced moments like this before. During his tenure as mayor, Dan Sullivan recognized early the urgency created by declining Cook Inlet gas production. He convened an Energy Task Force that brought together industry leaders, policymakers and stakeholders to confront the issue directly. That work helped lay the foundation for the Cook Inlet Recovery Act, which the Legislature passed quickly to spur new investment and extend the life of the basin. It showed what is possible when Alaska acts with focus and urgency. It also showed the legislature can move fast when aligned on policy.
This is not a new conversation. For years, studies commissioned by both the Alaska Legislature and multiple administrations have identified the need to modernize Alaska’s tax structure and energy policies to remain competitive for large-scale investment and infrastructure projects. Again and again, those reviews reached the same conclusion: If Alaska wants to attract and keep transformational projects, the state must provide a stable, competitive framework that reflects the realities of modern energy development.
The Alaska LNG project is the only viable path to meet that need. It would deliver a stable, long-term supply of natural gas to Southcentral Alaska, helping ensure that homes, schools and businesses have dependable energy at predictable prices. It would also create jobs, strengthen the economy and generate revenue that supports essential public services.
For Anchorage and the entire Southcentral region, the stakes could not be higher. As the economic center of the state, Anchorage depends on dependable energy to sustain growth and opportunity. Utilities, employers and families all need certainty to plan ahead.
If the Legislature fails to pass meaningful property tax reform for Alaska LNG, this opportunity will slip away like other projects have done. Alaska’s property tax system was not designed for a megaproject like Alaska LNG. Because of that, tax reform legislation was introduced in March that will lower our energy bills and speed the delivery of natural gas from the North Slope. Our legislators must act quickly on a targeted solution and avoid making changes that raise energy costs or slow this project. Otherwise, Anchorage and all Southcentral Alaska will be forced to rely on imported gas for decades.
That outcome exposes us to higher and more volatile costs, shrinks our economy, prevents job growth and sends billions of dollars out of state.
Every day of delay increases that risk. As our electric and gas bills made clear this winter, costs are already rising. Without fast action, consumers should be prepared for increases of 30% to 40% or more. Our state will become an even harder place to start a family or a business.
A project of this scale requires careful consideration and responsible decision-making. But waiting carries its own consequences. The longer Alaska delays, the fewer options remain and the more expensive those options become.
As former mayors of Anchorage, we each had unique approaches to problem-solving. But now we speak with one voice: State leaders and legislators must act with urgency and purpose to enact tax changes that propel this project and unlock the revenue, economic, energy security and other benefits from our North Slope natural gas. Decisions now will shape the state’s economic future for generations.
George Wuerch (Anchorage mayor from 2000-2003) previously served as governmental affairs manager for the Northwest Alaskan Gasline, was founder/president of Fluor Daniel Alaska Engineering and served as vice president of corporate affairs for Alyeska Pipeline Service Co.
Mark Begich (Anchorage mayor from 2003-2009 and U.S. senator from 2009-2015) is a strategic consulting adviser hired by Gov. Dunleavy’s office to help advance the Alaska LNG project.
Dan Sullivan (Anchorage mayor from 2009-2015) previously served on the Regulatory Commission of Alaska and the Alaska Natural Gas Development Authority board.
Dave Bronson (Anchorage mayor from 2021-2024) is a candidate for governor of Alaska.
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