Monday, December 15, 2014

Want Progress on Race in the States? Look at Cop Salaries

As events this year in Ferguson, Missouri and in New York City have intensified the harsh glare on race relations in the United States, one question that has not been discussed has been the salaries paid to American police officers or the budgets that American police departments have. The gap between salaries paid to police officers in Canada and the United States is stark with Canadian police officers earning an average of $19,000 dollars more annually.

The wage situation is worse if you looked at the situation from one city to the next throughout the States.  The poaching of Detroit police officers that has occurred since that city went into bankruptcy illustrates this gap as well and according to a recent report by NBC News, the salaries are barely above Canadian minimum wage rates for many of the municipalities comprising metropolitan St. Louis.  Ferguson is in the middle of the pack in the St. Louise area with an average hourly pay of about $22 an hour.

The majority of police officers are getting paid in a range that can put them on a level with administrative assistants, or retail store managers.  It is not reasonable to expect the expertise and range of skills required to effectively handle and defuse the challenges of police work from someone earning the same salary as a manager at a Denny's.  Evidence from Ferguson and from the death of Eric Garner in New York City, suggest that some police officers cannot handle their work any better than the likes of George Zimmerman, who was involved in the death of Trayvon Martin while volunteering with a neighborhood watch program in a gated community in Florida.

The gap between professional police officers - if that is what they can be called when they are making $11.18 an hour - and a volunteer such as Zimmerman, who has been described by many sources as a racist, seems negligible but the institutions who employ and underpay these officers ought to be scrutinized. Police work is becoming increasingly complex and given the budgetary stresses facing police departments such as Detroit's it is highly unlikely that they are able to develop the range of new initiatives to respond effectively to this increased complexity.  In Canada there is a wide range of innovative community policing initiatives that are being introduced, each of which are requiring new skill sets and aptitudes that are far removed from the typical skills of a beat cop.  There may be similar efforts in the United States, but there is every chance that appropriate compensation is an obstacle to introducing new initiatives that would move American policing toward more cooperative, community-oriented models.

This is not to suggest that the race problems in the United States is new or recent.  New approaches to policing that are more community-oriented, or require skill sets other than the old west quickdraw are at an increased premium and at this point it seems that police departments in the United States may be too constrained by a variety of budgetary challenges to break ground on new initiatives and approaches to policing that can improve relationships and cooperations between police departments and the communities they serve.

American policing faces many obstacles - the Second Amendment and the racial issues getting the most type space of late - but the most insurmountable may be the lack of financial resources or perhaps the lack of will to fully support police departments in the United States in innovating approaches to policing that would surmount the barriers that currently exist between police departments and the communities that they serve.

Paying police officers appropriately for the challenging work that they do on a daily basis, to not only protect the public but also to ensure that people have the opportunity to be innocent until proven guilty and to uphold the rights of all citizens, including those they are apprehending.

Thursday, December 11, 2014

GSA's in Alberta and the Old "Legislation of Morality" Argument

Last weekend I lunched with a circle of older friends who gather regularly to, as we put it, solve the world's problems regale each other with accounts of the week that passed. On the occasion of our most recent gathering one of the more conservative of the group posed the question about what the big deal was with the Alberta government's efforts at splitting the difference with its legislation "addressing" the establishment of Gay-Straight Alliances (GSA's) in schools throughout the province.
This older, conservative-minded gentle wondered what the big deal was all about and why there was even a need for such legislation, or a more favourably-worded bill being required or preferred and why the cause of Gay-Straight Alliances was one that was worthy of such public opposition.  In stating his opinions about the perceived inutility of the GSA's, he skated ever so closely to the "you can't legislate morality" argument which is a perilously lazy attempt to feign neutrality on GSA's and the matter of school bullying, which many politicians indicate a desire to reduce or - to provide a less effective, more retributive response - penalize.

The kids who favour and wish to form the GSA's have a conscious sense of what community building can do to student life in their schools. By recognizing and accepting homosexuality in the manner that the GSA's intend to do, they enhance the safety of their school for all of the students.  By creating a degree of openness about the topic, they in turn erode the power of parents or students who feel that sexual orientation ought to either be: 1) a matter that ought to be kept private if diversity is going to be acknowledged at all or 2) compliant with their perceived "norms" will a stern response against anyone who expresses a variation on that hetero norm.  Such narrow attitudes result in students feeling entitled to express their opinion, whether physically or verbally through bullying and those students acquire the power to bully because of a narrow determination of "normal."  The presence of GSA's is a step toward broadening the definition of normal or rendering it moot and taking that away the soapbox from which bullies feel they can rail against difference.

My elderly friend still felt there was no need for this to be a matter for government to legislate.  The argument he gave was that if a heterosexual and a homosexual chose to be friends, let them.  In that, is a clear desire to turn a blind eye to the realities of school life. It would be very difficult for friends to stick together in the face of the bullying that one would get for the sake of being different. We can all recall the scenarios in school where one kid in class -- be it the pasty skinned one, the heavy one, the slow one, the poor one, the more heavily acned one or anyone else who was deemed to be a member of that exclusive phylum of target -- got ridiculed and bullied. The last thing that one kid was able and willing to do was stand up for or stand by that kid.  It would take a great deal of will to bear that collateral bullying.  It is tempting to look back on our school years and say that that act of bravery would or could have been committed if it were required, but it was and is. Regularly. The majority of kids would want to be on the right side of those relationships and they simply need the assurance that they are not going to be the only ones to stand up and that they in turn will be safe when they stand for their principles.

If the legislation, the right legislation, regarding the formation of Gay-Straight Alliances ensures that power does not get created among groups of people who choose to be intolerant and instead gives students the opportunities to contribute to forming environments where adolescent men and women have the opportunity to fully recognize and develop their identities at the same pace, regardless of their sexual orientation, then the government would not be merely legislating morality, but taking a long-term, big picture view on the physical, social, sexual and mental health of the next generation of Albertans. Even the most cursory of cost-benefit analyses would prove that worthwhile.

Saturday, December 6, 2014

Power in a Looming Winter of Discontent

As 2014 comes to a close, it feels like a particularly bleak year, one in which notions of progress seem to be limited to the technological spheres alone and those baby steps toward social progress seem to have meandered or wandered into a wilderness from which our darker instincts will not allow us to escape.

The news runs over with details about sexual abuse by people who we had ample reason to hold in high regard, whether it has been mellifluous-toned talking head who has held our respect for the last decade or a beloved father-figure who has entertained us and been a part of growing up and childhood for the last half-century.  The surprising reports of these two figures and other sordid tales of sexual abuse almost seem to struggle to get out of the tabloids and compete with the mounting racial tensions that go from simmer to boil as each dusk falls and those protesting against police brutality barely keep a lid on the righteous rage that so easily could be uncorked in response to the apparent ruthlessness that police seem to apply force or power - note that I do not say the law - against minorities in the United States.  The hopes that lessons have been learned in the decades since Watts, Rodney King and more recently Trayvon Martin are trod upon on a daily basis is this much esteemed century or millenium marches on without fulfilling the promise of progress is a global community.

These issues are local rather than geopolitical and the picture there seems bleak as well.  The murders of Nathan Cirillo in Ottawa and Patrice Vincent in St-Jean-sur-Richelieu in October brought a heightened sense of how our institutions and the people who represent them are rendered vulnerable in ways we had never imagined.  In all of the white noise of the current news as it keeps arriving in wave after seemingly pounding wave, we do not know if the members of the Canadian Armed Forces are able to wear their uniforms safely beyond their bases and posts.  Such are the new normals that the imbalance of this age has unleashed.

It is hard feel optimistic about much at this time and friends who normally don't talk about politics or the state of the world in favour of topics that are more academic, or insignificant or personal have made a point of acknowledging that things feel bleak right now or simply outright said, "Again?!" at the ongoing reinforcement of the possibility that we collectively never learn.

If I really wanted to induce depression I could pile on with ISIS, Russia, Syria and the massive typhoon that the Philipines braces for while the Canadian government continues to avoid acknowledging the need to bolster environmental and climate change policy.  (Not that there's a direct link between the two today, but I risk digressing.)

What seems to be happening on so many fronts is a deterioration of democracy and a fracturing of the elements of our communities or societies that keep competing interests in balance and ensures that various stakeholders in our society are pursuing their own course of action separately in pursuit of their own interests because there is little sense that our institutions are serving everybody or anybody. Let me cite a length quote from John Ralston Saul's recent book, The Comeback. The book is an examination of the re-emerging prominence of indigenous people in Canada but the following passage has meaning well beyond that discussion and the struggles that seemed to be coming from all directions.

"in a healthy democracy, power a is surprisingly limited element.  And the unwritten conventions, understandings, forms of respect for how things are done, for how citizens relate to government and to each other are surprisingly important. Why? Because if democracy is only power, then what we are left with is a system of deep distrust...  [If] power only matters... then the government feels it has the mandate to do whatever it wants; that the law is there principally to serve power. If democracy is only about winning power and using it, then it has been deformed into a denial of society and of the idea of responsible citizenship." (John Ralston Saul, The Comeback, p. 30)

If our era is one defined by the entropic use of power and the fracturing of society into countless separate interest groups, each with their own narrow horizons and a locus of metastasizing self-interests, then we are going to continue seeing governments wield the implements of power (military, police, financial instruments) in ways that may seem effective, intimidating or substantial, but are merely futile and likely to result in negative repercussions.  If, as individuals, we choose to assert sexist or racist mindsets when we engage with the people that we are supposed to share and build our communities and societies with then we are only going to ensure that more and more people will take to the streets.  At first it will be in vigil with candle in hand, but when and if that fails there will be graver actions that will unfold.

There needs to be an infusion of informed, committed citizenship if we want to see the news get any better.  We need to take the time to consider our aspirations for our neighbours and our neighbourhoods just as much as we do ourselves and if we choose instead to postpone our respect for our collective hopes and aspirations the consequences of delay and the work required to build strong vibrant communities will be much greater than we will anticipate.

Our governments seem disinclined to listen to the people in the communities they are intended to serve, but it is essential that we communicate with them clearly.  The news that is concluding 2014 is such that governments and their institutions seem more detached from us than ever before and the only people who will bring order to this are informed, engaged citizens who are inclined to actively say "enough" rather than reel one more time in the face of events that make us cry in disgust, "again?!"

Friday, October 24, 2014

Remember Justin Bourque? A RANT!

As this tragic autumnal week comes to an end and Remembrance Day feels closer and more palpable than it has in even recent years, the federal government is making moves to increase the powers of police and spy agencies in ways that may compromise Canadian rights and freedoms despite the comments made to reaffirm the commitment to Canadian values and inclusion in the immediate aftermath of the assaults in Ottawa on October 22.

The link to jihadism or to ISIS has been determined by someone be a limited one and many experts have suggested that the attacks in Ottawa and St Jean-sur-Richelieu were the actions of drifters who were mentally ill and had lengthy criminal records rather than members of a coordinated terrorist group.  In fact it seems that the perpetrators of the two attacks on Armed Forces personnel have more in common with Justin Bourque who attacked RCMP officers in Moncton, New Brunswick this past June 4.

These requests for increased powers were not made in the aftermath of the shootings in New Brunswick or upon the House reconvening this autumn. In the case of Justin Bourque as with the two deceased criminals this week, an individual who has adopted more radical beliefs and accumulated a record of criminal behaviour has acted in a manner that has shaken our sense of security and raised our concern for the safety of our protectors but Bourque's actions did not prompt such actions or calls by the government.

A review of the profiles of these three criminals would likely reveal striking similarities in their paths and their decisions to conduct themselves in such violent and radicalized ways. The distinction is that Bourque's radicalization seemed to connect to pro-gun or extreme right wing activities while this week's criminals pursued Islamist affiliations and were ultimately rejected by the mosques they tried to associate with.

The religious affiliations were a medium for expressing a hate that was deeply entrenched and merely needed terms to be expressed in, just as Bourque's was. Is there a tolerance for Bourque's redneck or good ol' boy roots that seems to be more tolerable or harder to provoke fear around? Religious leaders are now being scrutinized to the same extent as gun shop owners and leaders of overtly radical organizations within our borders and the governments calls for actions this week when the profiles indicate that these men did not have significant associations with larger Canada-based groups that supported them in completing their acts of violence. As the profiles indicate at this point, each of these three men acted alone or with the barest minimum of help and the difference is that two of them have claimed what appear to be tenuous and self-serving links to a religion.

The entire picture of each of these individuals needs to be examined and all of it needs to be accounted for rather than shaped to foster a narrative or story that demonizes some individuals over others out of sheer convenience. We cannot respond to these problems with responses that merely seize on the power and accessibility of a crime's iconography to mold policy.  Once again, the federal government seems committed to pushing for policy based on ideology and fear rather than a careful weighing of the evidence. If there were a careful assessment of the actions and profiles of all three men there would be a chance of implementing policies and responses that would reduce the likelihood of similar recurrences of each of these incidents. If the choice is to generate policies that are dedicated to xenophobia and racial profiling, next Bourque, Couture-Rouleau or Zehaf-Bibeau will shock us and etch themselves into our consciousness once again and leave haunting memories forever afterward.

The Hero is the Last One to Admit It

Over the course of this week there has been an incredible sequence of events throughout Canada, one
that sends thoughts to other places or other eras in our own history to come to terms with what unfolded. With the stunning and heart-rending events in St. Jean-sur-Richilieu and in Ottawa, there is a heightened sense of fear but of appreciation as well. There has been occasion to revisit what defines Canada and a commitment to that rather than the confident assumptions that we allow ourselves when all seems well. People have probably come closer together in the aftermath and the effort made once again to be that much more inclusive. Things that we take for granted earn our attention once again.

We have dusted off the word hero this week as well and without a doubt Kevin Vickers, the Sergeant-At-Arms for the House of Commons who acted sudden valiantly and promptly on Wednesday morning in the face of what unfolded in the marble corridors and among the columns of the Hall of Honour. He was honoured with a lengthy standing ovation that he was humbled and troubled by. There was probably a significant part of the man who hoped and wished that his actions on October 22 would restore normalcy and that the greeting he received did not happen. He would argue that he was doing his job, that he was doing what was within his capacity and responsibility in his role and position and that it was within the scope of what he spent his professional life being prepared to do. If you sat down with the man, he would probably be able to tell of other occasions where he was challenged far more than he was on October 22.  He may have acted during that moment when instinct has kicked in and fear has not had the opportunity to influence thoughts or stir dread and anticipation.

Many people that we attribute heroism to -- fire fighters, police, members of the military, ER staff in hospitals to name a very few -- would shrug that attribution off, insisting that they are trained for it, prepared and equipped for it and that they would not want to have any other job. They would even add that someone has to do it (without adding that it is a dirty job.) In Mr. Vickers' case, part of the surprise that has magnified his heroism this week, is the ceremonial role many would assume he had been restricted to and the potential consequences that may have resulted from what unfolded in Ottawa.

When we think of ceremonial roles, our thoughts of course turn to Nathan Cirillo.  Standing in traditional uniform with an empty gun at the National War Memorial at the moment he was gunned down. The layers of symbolism are to ponder for some time but he stood guard at the memorial as evidence of our commitment to remember all men and women who have worn that uniform on behalf of our country and the values that we have stood for and been forged by.

In the aftermath of what happened to him and to Patrice Vincent this week, it is now a challenge and a risk for members of the Canadian Armed Forces to wear their uniforms. In a more innocent time, my father would pick up a hitchhiker who happened to be in uniform and it stood then, as it ought to now as an reassuring indicator of the character and commitment of the people that wore it. Today they must don their uniform cautiously tempered by the realization that apart from being a representative of the nation and its values, they are now potentially a target for that act as well. The simplest of symbols, going beyond the uniform to the poppy and other objects that we regard with fondness and pride are subject to some anxiety.  In that, we walk our streets and go through our lives with a greater caution but hopefully with a greater confidence in the things Canada has long stood for and a commitment to protect it.

The next heroic acts ought to multiply and all of us must be more conscious of the bravery it takes to be inclusive, trusting and committed to the values that our flag, our poppy, our soldiers and our everyday lives embody.

Wednesday, October 22, 2014

Jordin Tootoo's Journey

Every journey to the stardom of a professional athlete is a unique one. There may be a few similar templates for many of the stories. The stories that are told most often are those of the stars who may be familiar one with the prodigy emerging early and the clamour among the competitors at the professional level to rising acclaim that the protagonist achieves during his or her career. Stephen Brunt has done exceptional work with his most recent hockey biographies, Searching For Bobby Orr and Gretzky's Tears crafting stories that not only define the players but also the eras that the respective icons played during.

With All The Way, Jordin Tootoo's account of his path from Rankin Inlet, Nunavut, Stephen Brunt lets Jordin Tootoo tell his story in his words and his voice and the story is a vivid one that sheds more light on Tootoo's heritage and background. Brunt's voice occurs intermittently at the start of each chapter in most issues to set the scene. Tootoo tells his story. Some of the elements of the story might be common with other sports biographies. Tootoo's talent when he first got the opportunity to play organized hockey earned him attention and helped pave the way for his progression from house leagues in the south and on to the WHL, Team Canada and NHL.

The similarities between Tootoo's odyssey and other hockey players' are limited to those few. 

Tootoo story begins in Rankin Inlet, with a strong sense of place.  The attachment to the tundra and the confidence that comes from there is evident in the story he tells and in the struggles that he and his family experienced in their home (as opposed to the land). He frankly and starkly describes the battles with alcoholism that have ravaged his family and his community.  His own battles with alcoholism are disclosed as well.  There is a sense that his potential on ice was never achieved, perhaps because of his role as an energy guy or fighter, but the greater question is about the possibilities for his family and his community as they try to heal and find their way forward.

Tootoo's sobriety and marriage make for a rewarding and reassuring conclusion to this chapter of his life and Joseph Boyden in his introduction to the book suggests that there is more ahead.  The chapters ahead make for plenty to look forward to as Jordin Tootoo makes his next steps embracing his roles husband and role model.

Patrick Hanlon, author of this post has recently self-published his account of his teaching career in the Canadian Arctic.  Exiled From the Tundra is available for Kindle.

Saturday, October 11, 2014

The Igloo Lesson

The following post is an excerpt from my forthcoming e-book Exiled From the Tundra: A Teacher's Arctic Memoir.

I do not know if it was a moment where I ultimately gave up or if it was more a matter of finding some zen-like simplicity, but late one morning in March, I interrupted class to ask them, "What do you want me to teach you?"

Mary spoke first, “How to live off the land.”


I joked that the first thing I would try to teach them was to look for two sticks to make a fire with — a useless endeavour this far north of the tree line. I had no idea how to teach them how to live in their environment or educate them in a manner that resembled what Inuit forebears taught children for generations or millennia. Their responses included things that I could be capable of teaching them, such as cooking, but their traditional skills dominated the list. They wanted me to teach them to make the most of the resources that were accessible to them and do so in a way that was consistent with the way their families had long lived and thrived on the land. 

Nothing grand. No mention of test prep. Just what they needed to know to help them get by. One response left me slack-jawed before I could muster clarification.

“Igloos?!  Your parents are supposed to teach you that.”

“But you’re the teacher.”

“Still, I can’t teach you that.”

“You have to. It’s your job.”

That brief exchange captured the essence of what the schools had done to the relationships between Inuit parents and their children. I wondered how much time the kids spent with their parents out on the land on weekends or during the summers. Their parents went out on the land from time to time, but whenever they did, they left the kids behind in the village to entertain themselves or look after one another.

The old insistence that the students attend classes, despite the responsibilities that Inuit kids have had for generations rings hollow when all the teachers have to offer are long division, the past perfect, and antiquated Science texts. The knowledge the kids accumulated within the walls of the school does little to prepare them for life in either the north or the south. Instead of learning from their parents and grandparents, they spent their time with me. I had little that compared with the valuable life lessons indicated progress towards viability, responsibility and adulthood. All of that wisdom and education was discarded in favour of schooling with kallunait (southern) teachers the likes of me - at times well-intentioned, but often uninformed, ill-suited to the task at hand and if not parasitic, then at the very least, unfeasible. As the school was constituted while I was there, it was difficult to point to success that warranted the time and money that went into it each year.

For the school to enhance the life of the kids and the community, it would have to overhaul of the curriculum and involve the community. A more collaborative relationship with parents would make them more aware of what was happening and encourage them to influence the school by either providing the teachers with insights about the culture or the community or asking questions about why teachers did things the way they did. One thing that I learned from my translator during my first round of parent-teacher interviews was that all of my students were adopted rather than living with their biological parents. That knowledge was gained by happenstance after spending a good part of the day with one of the adults from the village. It did not dramatically alter the way I taught the kids, but it informed my work and provided a key insight that I could integrate into a greater understanding of the community I was working in. More interaction with the parents would help the teachers become more familiar with the community and culture and perhaps help the school adapt more to serve the community.

As the kids added their requests for what they wanted me to teach, I wondered what had kept me from asking sooner. The question was the briefest thought removed from being off-the-cuff or flippant. As I took note of everything they suggested, it became clear that what they wanted to learn and could have learned from their parents was the opportunity to grow, and gain the responsibilities that once marked the rites of passage into young adulthood.

Even though the kids had spent their entire lives in the permanent settlement that the kallunaits built, they had strong misgivings about what had been lost when they left the nomadic rituals of the tundra for settlement. Everyone was in favour of taking their chances on the tundra. Mary, the oldest, was just 15 and some of the others yet to enter their teens, but the opportunities and challenges of the tundra appealed to them. It may have merely been romance and nostalgia, but life in the village familiarized them too well with the anxieties and pain that made Mattiusi Epoo take his life, made Putulik sniff and made Mary explore the tightness of her coat sleeves around her neck. For whatever scarcity and hardship of the tundra would challenge them with, it appealed to them and held some hope for the future.

When we usually speak of “the struggle to survive” we attribute a degree of hardship or difficulty opposes us and makes life miserable or onerous when struggle is a blessing. Struggle has become an even greater requirement for our spiritual well-being because without it, we lack the sense of purpose that motivates, nourishes and sustains us. The move from a nomadic economy of hunting and gathering to the welfare cycle the Inuit have found themselves in has in part contributed to the suicides, substance addiction and family abuse that are today acknowledged with a shrug of resignation. Material abundance, without a goal to pursue in life, endangers the lives of Inuit more than the harshest of winters ever did.

In all likelihood, teachers before me had their own moments of idealism (or desperation) and struck upon the needs and desires of the students as I had that day. The noon bell rang and was ignored. We continued our discussion well into the lunch hour before I insisted they head home for lunch. On my way out, I caught Alasi in his office and I told him about the discussion that I had and the kids’ desire to learn how to build igloos.

I hoped that I would impress upon Alasi the kids’ need to learn their own culture and express my own wonder that the kids were not learning as much as they needed. When I got home, I suspected my words would go no further than Alasi. I recalled Danielle’s challenges trying have an igloo built for the school exchange the year before and thought of taking them out to try to teach them myself. I did not want to haggle over the costs of having the parents teach their kids. Furthermore, the conversation the kids and I just had was a significant one and proceeding with the regularly scheduled Math class in the afternoon rather than building on the discussion would have been disappointing. When we returned after our brief lunch, the conversation picked up where it left off and we continued to flesh out their needs and interests.

One of the television channels the village had, Television Northern Canada (TVNC), had coincidentally featured a National Film Board short film that showed the construction of an igloo two days earlier. The details of the construction were still relatively clear in my mind. An igloo is built from the inside, with little need to move around the outside of the building. You cut the blocks out from underfoot, creating a larger floor and going higher overhead with each block. The one thing I could not discern from the movie was the type of snow to seek, but perhaps the long winter had rendered most of the snow the right texture and consistency rather than the powdery or wet snow that would be less cooperative. I was willing to give it a shot, but I worried about the consequences of me teaching the kids to do it instead of their parents. Deep down, I wanted to fail rather than succeed, but I did not want our dialogue to result in nothing.

Fortunately, Alasi had taken my conversation to heart. A snowstorm raged the next day, providing a fresh layer of snow over the drier, older snow. The day after that, however, a beautiful blue sky provided a springlike feel that belied the -15° Celcius that prevailed. Just before lunchtime, Alasi let all of the teachers know that there were going to be a few adults building igloos near the school that afternoon. If the teachers wanted to bring their classes along to participate, they were encouraged to do so. 

In the afternoon, most of the kids joined in the activities. A few adult men did the main construction while the kids looked on and filled the cracks between the bricks with snow. There was not as much explanation or explicit instruction as I would have liked, but there may have been more learning going on than I was aware of. More importantly, connections were being reestablished as adults and children enjoyed each other’s company in the middle of these labours. I took pictures and stayed out of the way. After a while, my girls wandered back to the school. 

I would have liked to spend a bit more time watching the igloos go up, but I wanted to make sure the girls were okay. I straggled in a few minutes after they did and found them sitting quietly at their desks, with the lights off and the high sun of spring pouring in through the windows. I paused to take in the sight of seeing them each sitting quietly with a book. I switched the lights on so that they could read more easily, but Mary gestured for me to turn them back off. I took a seat at my desk and noticed they had the copies of The Princess Bride that I bought the previous Christmas. Mary even asked me the meaning of "scullery." Despite the uselessness of what I had to offer them - in this case, the esoteric vocabulary - they were meeting me halfway. 

In the days that followed, a lot of igloos that went up, including a cluster near my house, most of them built by Raymond's boys. There were a few nights when they glowed blue or orange with a light within and I was tempted to drop in on them. Ever hesitant about intruding or, at this point, putting myself in a difficult situation, I watched the glow from my kitchen window.

Two weeks later, Alasi called me into his office to inform me that the School Committee had decided not to renew my contract for a third year. It was hard not to take the news personally, but eventually I would acknowledge how burnt-out I was. Summer could have brought renewal and an appetite for the challenge of preparing Mary for graduation to a village further south, but I likely would have exhausted my reserves of energy early in the fall. It was best for me to move on.