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Greenland says findings on genocide allegation not final
Patrick Jackson
Inuit Ataqatigiit | Greenlandic
Justice Minister Marianne Paviasen said the government could not say
whether there had been a genocide through forced contraception
Greenland's
justice minister has said the government cannot conclude whether
genocide was committed against the Inuit community after experts
examined the use of forced contraception in the 1960s and 70s.
"We
cannot say, on behalf of the government, whether there was genocide,"
Marianne Paviasen told reporters. "This is something we can continue to
debate."
Two
reports on the practice were released on Friday, a year after Denmark
apologised for the treatment of Inuit women and girls in its autonomous
territory.
Greenlandic
Prime Minister Jens-Frederik Nielsen said a "reconciliation commission"
would be set up while Danish PM Mette Frederiksen promised the
governments would work together.
Denmark has passed a compensation law to pay 300,000 Danish crowns (£34,404; $46,800) to each woman affected by the policy.
Records
from the national archives show that, between 1966 and 1970, 4,500
Greenlandic women and girls, some as young as 13, had an intra-uterine
device (IUD) implanted under a birth-control programme administered by
Danish doctors.
In recent years, many women came forward to say they had been fitted with an IUD without their knowledge or consent.
Use of the birth control was so widespread that Greenland's population growth severely slowed.
Frederiksen issued an apology last August to Greenlandic women and their families affected by "systematic discrimination".
In 2024, a former prime minister of Greenland, Mute B Egede, described the practice as "genocide".
A three-month-long federal inquiry into
racism, hate and violence directed at Aboriginal and Torres Strait
Islander people wrapped up in Naarm/Melbourne on August 7.
It received hundreds of written submissions, detailing widespread abuse, harassment and structural discrimination against First Nations people.
Snuneymuxw
Elder and Knowledge Keeper C’tasi:a (Geraldine Manson) recently
published her third book, with ethnobotanist Nancy Turner, called Plant
Teachings from my Auntie. The book shares knowledge passed down from
ancestors on local plants and plant medicine. Photo of cover page from New Society Publishers
Editor’s note: As a member of
Discourse Community Publishing, The Discourse uses quotation marks
around the word “school” because the Truth and Reconciliation Commission
found residential “schools” were “an education system in name only for
much of its existence.”
Snuneymuxw Elder and Knowledge Keeper
C’tasi:a (Geraldine Manson) has dedicated much of her life to learning
and sharing traditional knowledge with community members.
A residential “school” and Sixties Scoop
survivor, C’tasi:a told The Discourse she was mentored by Snuneymuxw
Elders who “felt that they wanted to take the wild stallion out of [her]
and replace it with culture and a life of traditional values.”
She spent her time shadowing her Elders,
travelling with them and sitting by their side in meetings. She wasn’t
allowed to take notes and instead learned through repetition about the
land, resources and the history of her people.
In 2008 her auntie, the late Ellen White,
Kwulasulwut, retired from her role as Elder in Residence at Vancouver
Island University and selected C’tasi:a to replace her. It’s there that
C’tasi:a shared her knowledge with students and faculty for 17 years.
She retired from her Elder in Residence role in April 2025 but felt she had another calling.
The nonpartisan Uniform Law Commission — which
drafts and promotes the enactment of consistent state laws — proposes an
update for ICWA, the federal statute passed in 1978 to protect tribal
children and families.
Minnesota ICWA supporters protesting a legal challenge to the federal law in 2023. File photo by Alex Perez for The Imprint.
After years of study, the nonpartisan commission that proposes model state laws has released recommendations for updating and clarifying the Indian Child Welfare Act.
Since ICWA was enacted in 1978 to better protect tribal families in child welfare cases, compliance has been inconsistent nationwide, and Native American children continue to be overrepresented in the foster care system.
Seventeen states, however, have strengthened ICWA provisions by passing their own laws.
The commission’s draft Uniform State Indian Child Welfare Act,
released July 15, is designed as a template for states that have not
passed local ICWA laws, and details best practices. If enacted by state
legislatures, the proposed rules would strengthen requirements that
social workers make “active efforts” to prevent family separation, such
as prioritizing tribal kin for out-of-home placements and providing
Indigenous parents more opportunities to reunite with children before
their parental rights are terminated. It would also ensure that parental
abuse or neglect findings are not solely based on “community or family
poverty.”
Though it is nonbinding unless states enact the model law, the
uniform state ICWA proposal is more expansive and detailed than the
federal law. It offers clearer guidance on cultural competency,
including addressing language barriers in child welfare proceedings. It
also clarifies that tribal law should carry the same weight as state
law.
“Differences
in how states interpret and implement ICWA have created a patchwork of
requirements that can hinder effective advocacy.”
— Domingo DeGrazia, ICWA attorney for the Pascua Yaqui Tribe
What Sixties Scoop survivors built — and are teaching forward to their children and grandchildren
By Don McSwiney, Faculty of Social Work
Marlyn Bennett| Courtesy Marlyn Bennett
Nobody
handed Sixties Scoop survivors a language for loving themselves as
Indigenous people. Separated as children from family, culture,
community, land and their own languages, many of them built one anyway.
Dr. Marlyn Bennett,
PhD, wants that understood as a gain. Not what was left over after
everything else was taken, but something survivors made and added to
their own lives. And now, she says, they are passing it on.
"I
wanted to look at it from a strengths perspective," says Bennett,
herself a Sixties Scoop survivor, a member of Sandy Bay Ojibway Nation,
and a researcher at the University of Calgary who is researching this
dark period in Canadian history through this very novel lens.
Most
research and public conversation about the Sixties Scoop begins and
ends with what was taken and the harms perpetrated. Families separated. Cultures disrupted. Identities fractured. Those accounts are essential,
Bennett says, and they must continue to be told. But when absence
becomes the whole story, survivors appear in it only as people that
things were done to.
Instead, Bennett wants to know
what sustained survivors of that period — beginning in the 1950s and
into the 1980s — when child-welfare authorities removed more than 24,000
First Nations, Inuit and Métis children from their families and placed
them in non-Indigenous foster and adoptive homes. The extension of
provincial child-welfare jurisdiction onto reserves in 1951 saw removals
of children climb sharply in the decades that followed, overlapping
with residential schools, Indian hospitals and forced displacement from
homelands. Children were placed in homes across Canada and, in many
cases, in the United States and overseas.
According to Bennett, her research project, Exploring the Language of Love Across Generations: The Lived Experiences of Sixties Scoop Survivors and Their Families,
doesn’t diminish any of that record. Instead, Bennett asks how, despite
everything, did survivors learn to love themselves as Indigenous
people? What did they teach themselves that no one was there to teach
them? And what happens to that knowledge when it reaches the next
generation?
One Hundred and Fifty Years of Being Sold Out by Darren Grimes
Watch what finally moves them. For thirty years the water ran foul and no one called an emergency assembly. The children kept getting apprehended and no one filed an injunction...
One hundred and fifty years is enough evidence. Sovereignty was never
going to come from the men who throw away the one real chance at
renegotiation because the old arrangement keeps them in their chairs,
with full pockets.
The cage was built in Ottawa, but the door is held from the inside now, and I am done asking the men in the doorway to move.
And Ottawa still decides who is allowed inside. The federal government
determines who is a status Indian and who is not, registration, the
second-generation cut-off, the decades of sex discrimination that took
Bill C-31, then Bill C-3, then Bill S-3 to half-fix and still hasn’t
fixed. Think about what that means. The government that built the band
council also keeps the list of who counts as one of us. They define the
membership and they define the office that membership votes for. We did
not draw either line. They did. And then we are told the path to
sovereignty runs through the very machinery they designed to deny it.
Atrocity? Lost Children? Almost Dead Indians? Indeed! We've seen this tactic before and we'll keep seeing it... Trace
‘He’s just the most welcoming and inclusive person’
By: Zoe Pierce
|
Change has been the motivation behind Clayton Sandy’s work for decades.
A member of Sioux Valley Dakota First Nation, Sandy is an Indigenous
knowledge keeper, cultural advisor and community advocate. His work has
taken him into newcomer organizations, schools, hospitals and workplaces
across Manitoba, where he teaches Indigenous history, mentors youth and
helps build relationships between communities.
Sitting down for an interview with the Free Press, Sandy
arrived with a busy calendar in hand, a reflection of the many projects
and initiatives that continue to fill his days as he works to create
change for future generations.
MIKE DEAL / FREE PRESS
Clayton Sandy spent four decades working in Manitoba’s public service
and has spent his retirement working to connect Indigenous and newcomer
communities.
“I have two boys and I have five grandchildren. The racism I put up
with was really bad,” Sandy said. “And I don’t want my grandchildren to
put up with that garbage.”
Sandy’s own family history is connected to many of the issues he now teaches others about.
His parents and older siblings are residential school survivors and Sandy is also a survivor of the ’60s Scoop.
I visited these trees more than once when I lived in Oregon.
The awesome Sequoias are being healed:
California redwoods gateway is returned to Indigenous tribe
Now, as the land heals from the scars of a long-running lumber mill,
it has been returned to its original stewards, who will operate it as a
public gateway to Redwood National and State Parks about 50 miles south
of the Oregon border.
Save
the Redwoods League in June conveyed
the 125-acre property to the Yurok Tribe following a yearslong project
to restore the degraded industrial site to a diverse riparian habitat.
It opens to the public Saturday as ‘O Rew Redwoods Gateway, which
features interpretive exhibits and trails leading to old-growth redwood
groves.
The announcement comes as California’s most populous
Indigenous nation works to reclaim its homelands, a mission inscribed in
its constitution. The Yurok Tribe has so far regained 60,000 acres —
about 12% — of its 500,000-acre ancestral territory, which stretches
along the North Coast and the Klamath River, according to a
spokesperson. The majority was returned in a series of transactions that
culminated last year in what is thought to be the largest “land back” deal in state history.
The
gateway’s ‘O Rew name doesn’t have a direct translation in English,
said Rosie Clayburn, director of the Yurok Tribe’s Cultural Resources
Department. The land is known as a place where trails come together, she
said. It sits at the confluence of Prairie Creek and Redwood Creek,
important fish-bearing streams where Yurok people once caught steelhead
and salmon.
But the Yurok lost 90% of their land, including ‘O Rew, during the
Gold Rush. Although many families stayed — Clayburn calls it an
“attempted colonization” — they endured massacres, boarding schools and
other atrocities as invaders sought to extract abundant stores of salmon
and old-growth coast redwoods.
Some of those trees were milled at ‘O Rew when it operated as the Orick Mill for more than 50 years, starting in 1954.
Manitoba Premier Wab Kinew (Ojibways of Onigaming First Nation) said Canada has leverage in the talks even
as his province weighs restoring U.S. alcohol sales at Prime Minister
Mark Carney’s urging to help secure a deal that would avert threatened 50% U.S. tariffs.
“Everybody
knows the American president by now, he’s erratic, he’s irresponsible,
and he’s not to be trusted. And this is the person that we were supposed
to make a deal with, and we’re going to make additional concessions for
it. That’s why I say you can’t make a good deal with a bad person,
because who’s to say it’s not going to be undone?” Kinew said.
I stopped using the AI chat because it became very clear it wasn't helpful or healthy, and it was in fact dangerous. But I kept using AI for coding at work, using it to take on more and more of the heavy-lifting to the point where I was just a code reviewer and a quality assurance tester for the features the coding harness would spit out. Getting a lot of tasks done, it can feel exhilarating. That is, until I realized, well, I'm basically just a hamster on a wheel, checking boxes, getting tickets done with no real purpose. Sure, I catch an issue here or there. But it's impossible to review the quantity of code the AI writes, and we've got a different AI to review it anyway! So what did this do? Well, it made me lazy. It made me stop caring. It made me a worse programmer. It made me depressed.
As some Tribes reject hyperscale data
centers in Indian Country, others are embracing it. Others are imposing
moratoria on data centers to allow for further studies and policy
development. Below is a snapshot of what Tribes are doing. It
illustrates the diversity of Tribes in the US, and it shows Tribes
acting as governments, regulators, landowners, utility operators,
infrastructure owners, investors, economic development actors, and
political communities as they decide what technological development
should look like on their lands.
Cherokee Nation of Oklahoma: Released a Data Center Task Force report on August 5, 2026 and is now banning hyperscale data centers on tribally owned and trust lands.
Seminole Nation of Oklahoma: On March 7, 2026, the Tribal Council unanimously voted for a moratorium on
generative-AI and hyperscale data center development within its
jurisdiction. The resolution also bars “any inquiries, discussions
and/or developments concerning any entity seeking to develop a data
center of any size within the Seminole Nation during the moratorium
period.”
Sault Ste. Marie Tribe of Chippewa Indians: Supports a moratorium. The Tribe adopted a resolution on
May 19, 2026 supporting the state of Michigan establishing a temporary
moratorium on large-scale data centers and cryptocurrency mining until a
Tribal consultation process is established, including comprehensive
environmental and cultural impact assessments on any legislation
involving large-scale data centers and cryptocurrency mining.
Muscogee (Creek) Nation: Rejected. In November 2025, the National Council rejected a measure that would have developed a data center at Looped Square Ranch, where land is being used for Tribal food sovereignty.
Hoopa Valley Tribe: Supports, under Tribal ownership. Hoopa opened a new data center
on July 17, 2026, but it’s not a hyperscale data center. It’s a
tribally-owned facility serving as the operational hub of Hoopa’s
fiber-to-home broadband network and Acorn Connected, its Tribal internet
service provider.
Forest County Potawatomi Community: Yes, and has been doing it for years. Its enterprise Data Holdings operates a commercial data center in Milwaukee on trust land and is 100% Tribally owned. It opened in 2013 as a $33 million wholesale data center and now provides colocation/private cloud services and hosts the Milwaukee Internet Exchange.
Navajo Nation: Yes. Navajo Tribal Utility Authority operates a data center
in Shiprock on the Navajo Nation offering colocation, virtualization
and high-speed optical backhaul to off-reservation points-of-presence in
Albuquerque and Phoenix. NTUA is a Navajo Nation enterprise, and the
facility serves both Navajo and outside government and business
customers.
Colusa Indian Community: Actively pursuing AI infrastructure. The Community’s Colusa Indian Energy announced a partnership
in March 2026 with Strata Expanse to develop an AI and energy
infrastructure campus on the land of the Cachil Dehe Band of Wintun
Indians of the Colusa Indian Community in Northern California. Plans
include expanding on-site energy generation capacity to more than 100 MW
over the next 18 months.
Osage Nation: Debating a data center
approved in February 2026 by the City of Sand Springs on the Osage
reservation. The proposed data center would be operated by Google, and
construction is planned to begin in 2027. The developers are seeking support from the Osage Minerals Council, which controls the nation’s 1.47 million acre oil and gas subsurface.
To make this work at a national, then global scale, we’re not just
printing a chart. We’re building a digital platform for all to access.
(COMING VERY SOON: www.THERINGDIET.com) and then soon after, a companion
mobile app.
Aaron Tambour interviewed 12
Elders for this project. In the top row, from left to right, Doug
Lamalice, Angie Sabourin, Sharon Pekok and Debbie Stanley. In the middle
row, Gerogina Fabian, Roy Fabian, Rhonda Plamondon and Bradley Jacobs.
In the bottom row, Lila Belanger, Joe Tambour, Mavis Klause and Fred
Tambour.
(Photo courtesy of Aaron
Tambour Photography)
The video documentary ‘From the Elders: Hay River
Stories’ by Aaron Tambour compiles interviews with 12 Elders, conveying
their unique stories, memories, teachings and life experiences for
future generations.
About a dozen people attended the screening of the
two-and-a-half-hour video in the Soaring Eagle Friendship Centre Hall on
July 11.
“After the video was done, everyone was happy with how it turned out
and complimented me on it,” said Tambour, a photographer and
videographer from K’atl’odeeche First Nation. “They were pretty excited
about it.”
He
said the audience liked the quality of the video and its audio, and a
lot of them also told him it “brought back memories” and made them miss
the “good old days of Hay River.” Tambour said his goal was to have
people recount stories about Hay River that others can relate to and
then reminisce about the town “back in the day.”
The 12 Elders featured in the video are: Doug Lamalice, Angie
Sabourin, Sharon Pekok, Debbie Stanley, Georgina Fabian, Roy Fabian,
Rhonda Plamondon, Bradley Jacobs, Lila Belanger, Joe Tambour, Mavis
Klause and Fred Tambour.
The interviewees were in the 50s to 80s, said Tambour, and each had
their own “fond memory” from when they were growing up in the Hay River
area.
The
project took eight months to produce and was funded through a grant
from the National Sixties Scoop Healing Foundation of Canada.
“The highlight of the whole process was hearing the stories in-person
first-hand, listening to them, getting their reaction and then watching
them,” said Tambour. “When they thought about these memories, how it
brought back emotions to them.”
“How they laughed at things because it was funny,” Tambour continued. “It was a genuine laugh, it wasn’t just a chuckle.”
“That’s what I was going for,” he said. “I wanted to bring back some of those good memories.”
Tambour said he was inspired to start this project by his father, who
recounts his own stories “all the time.” He has numerous funny stories
to tell and “really good memories” from Hay River, Tambour added.
“I thought to myself, I could probably get some more stories from
other people too,” he said, noting that he then wanted to assemble a
collection of these stories that “have this kind of vibe to it” for
future generations to reflect on.
“We have stories of the disasters in Hay River that stand out quite a
bit,” said Tambour, who used the flood and subsequent evacuations in
1963 as an example. “I’m not saying that those stories should not be
captured, but I think that there’s more stories that should be captured
that are a little more uplifting.”
Every Thursday, Tambour will release an episode on YouTube, featuring
an interview with one of the dozen Elders. The first episode
highlighting one of Sabourin’s stories and was published on July 16.
Scott
Olsen organized Indigenous Books for Indigenous Kids, with the hopes of
getting books from Indigenous authors into the hands of Indigenous
students at the high school he teaches at. (Submitted by Scott Olsen -
image credit)
A
high school teacher in greater Edmonton is making sure Indigenous
students at his school are seeing themselves reflected on the page.
Scott
Olsen, a member of Saddle Lake Cree Nation who was raised in Edmonton,
launched Indigenous Books for Indigenous Kids after waking up one Sunday
morning with a simple thought.
"Man, I think I could do more," he said.
Olsen
is a writer and teacher at Memorial Composite High School just outside
of Edmonton, attended by students from nearby Paul First Nation. He
started reaching out to Indigenous authors for donated books to give
away to students.
He
said the idea was inspired in part by his mother, a Sixties Scoop
survivor who was raised in a German household away from her community
and didn't discover Indigenous authors until later in life.
Indigenous authors donated around 350 books to give away to students. (Submitted by Scott Olsen)
"She
was contemplating with me, 'I wonder if a teacher did that for me when I
was younger, what my life would have turned out like?'" said Olsen.
For both of them, books by Indigenous authors offered something they hadn't found growing up.
"The characters are much closer to who I am than some of the stories you have to read in high school English," he said.
Olsen
built relationships with Indigenous writers through the Audible
Indigenous Writers' Circle, where authors such as Richard Van Camp and
Chelsea Vowel were mentors.
(Submitted by Scott Olsen)
When he reached out to authors in the spring for book donations, the response was almost immediate.
"It was, 'Yeah, what's the address?'" said Olsen.
By
April, about 350 books arrived. Olsen laid them out in the school's
music room and invited Indigenous students to take whatever interested
them.
Some students hesitantly picked up a single book, while others left carrying armfuls, he said.
Olsen
added one student returned to tell him they had read only one of the
books they brought home, but their mother had read them all.
A thank-you note from a student for the books. (Submitted by Scott Olsen)
"The effects felt more residual," he said.
"As time passed, more of them started reading the books. It really was quite nice how they enjoyed them."
Olsen himself dropped out of high school but later "became the teacher that I wish I had."
He
returned to school, completing his high school diploma, then earned a
bachelor's and then a master's degree in education, and is now pursuing a
master's in Fine Arts through the University of British Columbia.
He credits Indigenous authors and books with helping repair his relationship with the education system.
Response from authors
Olsen said his book drive was only possible through supportive responses from across the Indigenous writing world.
Stephanie
Sinclair, publisher of McClelland & Stewart, part of Penguin Random
House Canada, is Cree and Ojibway from Peguis First Nation in Manitoba.
She said Olsen approached her looking for copies of anthologies she co-edited with her sister, Sara Sinclair.
Eager to support, she said she went beyond the request to rally colleagues from her publishing house to contribute.
(oralhistory.columbia.edu, Tundra Books, Penguin Random House)
"I
found it inspiring and heartening and really moving to know that there
are Indigenous youth who can now have access to free books and find
themselves on those pages," said Sinclair.
Author Shane Hawk, who is Cheyenne and Arapaho from Oklahoma, co-edited the best-selling Indigenous horror anthology Never Whistle at Night.
Hawk, who grew up in California, said he didn't hesitate when Olsen reached out.
"We're both high school teachers and I knew how important getting books to [students] would be," said Hawk.
(Submitted by Shane Hawk)
Despite spending around US $500 on shipping fees and tariffs, Hawk donated 25 signed copies of the anthology.
"I really believe in paying it forward," said Hawk.
He hopes the books will inspire more than a love of reading.
"Maybe they think, 'Hey, this is a short story. This is 4,000 words. I could try to do this,'" he said.
"Maybe they get their start."
Author
and editor Shane Hawk, donated 25 signed copies of his Indigenous
horror anthology, Never Whistle at Night. (Submitted by Scott Olsen)
Olsen now wants to expand the project beyond his school.
He's applying for grants in hopes of donating 1,200 books next year while continuing to call on Indigenous authors for support.
"Who would have thought waking up on Sunday and thinking this up would have sparked so much?" said Olsen.
According to the filing, in January 2025 the University of Wyoming
Archaeological Repository notified BLM Wyoming that it had in its
custody collections from seven BLM archaeological sites where human
remains had been discovered, and that the human remains and related
items were not included in its collections.
In June 2025, the BLM
published a Notice of Inventory Completion and a Notice of Intended
Disposition regarding the human remains in question and thousands of
items within UWAR's possession claimed to be associated funerary
objects.
Then, in July 2025, the BLM sent a letter stating that in
consultation with 15 tribes it had determined that the entirety of the
archaeological collections from seven sites, including four sites named
in the lawsuit, are funerary objects associated with NAGPRA human
remains housed in the University of Wyoming Human Remains Repository. The BLM stated that it intended to repatriate the objects and human
remains to claimant tribes and asked that the items identified be moved
to the Human Remains Repository.
When Dartmouth was founded in 1769, one of its purposes, as outlined in its charter,
was the “instruction and education” of Native Americans, though
relatively few Indigenous students attended the college at that time.
In
the 20th century, Dartmouth renewed its commitment to that mission
through the adoption of the Native American Program
and expanded admissions opportunities for Indigenous students. Currently, more than 200 Indigenous students from more than 70 tribal
communities and nations attend the College, according to Dartmouth
Admissions.
Federal
laws addressing tribal sovereignty and efforts in Indigenous
communities to assert these rights are central to lawsuits over the Lac
du Flambeau Band's moves to limit road and fishing access.
Asserting sovereignty is key to the Lac du Flambeau Band's moves to limit fishing access.
“I feel strongly that everyone needs to take care of what we
have on Earth — that means our water, our land and everyone’s
well-being,”said Bagwajikwe Madosh, who is a citizen of the Lac Du Flambeau Band of Lake Superior Chippewa Indians.
A tribal elder, Madosh said she believes in preserving Ojibwe traditions, which the Lac Du Flambeau tribe is defending in federal court.
“Let us do what we know best,” she said. “Replenish to share lakes, keep our grounds clean, our forest.”
South Carolina court drops contempt charge against Dusten Brown Dusten Brown and the Cherokee Nation rea...
Bookshop
You are not alone
To Veronica Brown
Veronica, we adult adoptees are thinking of you today and every day. We will be here when you need us. Your journey in the adopted life has begun, nothing can revoke that now, the damage cannot be undone. Be courageous, you have what no adoptee before you has had; a strong group of adult adoptees who know your story, who are behind you and will always be so.
Diane Tells His Name
click photo
Lost Birds on Al Jazeera Fault Lines
click to read and listen about Trace, Diane, Julie and Suzie
NO MORE STOLEN SISTERS
click image
We conclude this series & continue the conversation by naming that adoption is genocide. This naming refers to the process of genocide that breaks kinship ties through adoption & other forms of family separation & policing 🧵#NAAM2022#AdoptionIsTraumaAND#AdopteeTwitter#FFY 1/6 pic.twitter.com/46v0mWISZ1
As the single largest unregulated industry in the United States, adoption is viewed as a benevolent action that results in the formation of “forever families.” The truth is that it is a very lucrative business with a known sales pitch. With profits last estimated at over $1.44 billion dollars a year, mothers who consider adoption for their babies need to be very aware that all of this promotion clouds the facts and only though independent research can they get an accurate account of what life might be like for both them and their child after signing the adoption paperwork.
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