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A Jewish Girl’s Guide to Genetic Testing (Part Four)

Is intermarriage the cure for cancer?
Neille Ilel

[This is the fourth in a four-part series published on Fridays.]

In the six weeks I spent waiting to hear whether I tested positive for the cancer gene, I refused to think about the results. Perhaps I was just as fatal about my genes as my mother. To me, getting the test was akin to having the mutation. It never occurred to me that I might test negative.

I speculated about the outcome only during the trip from the parking lot into the office. If it is possible to realize one’s own mortality on a slow walk through a dismal three-story garage, then I did. This was adulthood, a banal march toward cancer and death. I considered skipping the appointment altogether. But then there would be all the explaining. And I’d probably just end up back here anyway. Besides, I needed my parking validated.

And then I thought about my mother. The reason that I was here, contemplating my mortality, was because we had made a cockamamie deal. I’d get the test if she’d go to therapy. But since she opted for cognitive-behavioral therapy, she basically got out of the arrangement with a bunch of relaxation tapes. I was such a sucker.

Joyce Seldon, my genetic counselor, greeted me with a big smile. “Great news,” she said before we even got into her office. “You tested negative.”

The Waiting Is the Hardest Part: Getting the resultsThe Waiting Is the Hardest Part: Getting the resultsAll I could say was, “Yay.” It was a weird feeling to be returned to normality and be so grateful about it.

“You must be so relieved,” Joyce said.

“Yes,” I said. For some reason I thought about the intern. She wasn’t there. Maybe she’d moved on to a different cancer or a different part of the genome altogether. Did she stop caring whether my boyfriend and I would have children? Or if I got my breasts removed?

I wanted her to see my test through, to know that I was not another casualty of insular Jews. From the outset it bothered me that the breast cancer gene was so common in Jewish women. I have always been wary of groups, and the Jewish community is no different.

As a Turkish immigrant to Orange County, Calif., I was always the odd one out. I spent my youngest years without a single Jewish friend. When I was 8, we moved to Los Angeles, and I went to school in the very Jewish enclave of Beverly Hills. But by that time my parents, having honed their unique brand of Turkish hippie culture, abandoned any connection to Judaism.

To top it off, we weren’t rich. I didn’t feel like I had a place at any of my friends’ fancy seder tables. I didn’t know the prayers or the order of the candle-lighting, and the enormous houses with their grand dinner tables and live-in maids were intimidating. Naturally, I grew to disdain that which I felt excluded from.

Maybe We Should Be Looking Outside the Chuppah: Is it genetically wise to marry another Jew?Maybe We Should Be Looking Outside the Chuppah: Is it genetically wise to marry another Jew?So, the idea that keeping to one’s own kind could actually be a health hazard only confirmed my own contempt for organized Jewish activities. And, in a way, the founder effect suggested that my predilection for dating outside my gene pool was sound science. If my dad’s family, which is also Jewish, had a history of breast or ovarian cancer, I’d really be screwed. Maybe “the bloodless genocide”—the fear that Judaism is disappearing as intermarriage rates increase—is actually good for our genes.

Two of my Jewish girlfriends face the same frightening genetic legacy. One friend’s mother died of breast cancer in her 40s, and another’s mother survived the cancer. Getting cancer young is a hallmark of having the mutation. Is it the worst kind of irony that both of their parents were probably looking to marry Jewish “for the kids”?

Right now I’m dating a man who’s not Jewish. Since I don’t have the mutation, the odds that our children would have it are minuscule. But there are certainly other undiscovered genetic mutations we each might have whose severity is unknown. Joyce pointed this out after I asked her if she had breast cancer in her family. “No,” she said, “but we all have something.” Even so, the more diverse a couple’s background is, the less likely that they’ll have the same “something,” which means it won’t get passed on to the next generation.

Given the insularity of my own family, I am very lucky. “Your mother is going to be so happy,” Joyce said to me when she gave me the results. This probably shouldn’t have surprised me, but it did. For a long time I thought my mother liked the idea that the two of us had this horrible legacy in common. It was one thing that tied me to her, no matter how much I rebelled or how far I moved or how different I made myself.

Only after the test did I really begin to think about how difficult the decision to have children must have been for her, after enduring so much family illness. Over coffee on my mother’s 53rd birthday, I asked her, “If you had known that you had this mutation and could pass it on, would you still have decided to have me?” She hesitated. That little silence was enough.

The Genes of Our Fathers: A wall of chromosomes at a London museumThe Genes of Our Fathers: A wall of chromosomes at a London museumHow could you not hesitate after knowing what the odds are? When Joyce and I discussed surgery, she kept saying, “Of course after you have children.” But would I want to have a daughter so that she might have to one day decide which organs to remove? It seemed selfish.

Genetic testing has changed the process of illness. The quicker doctors can detect cancer—or the likelihood of cancer—the more efficient treatment becomes. But even knowing you have a mutation can only prepare you so much, and it does not change the outcome. Is it worth undergoing the emotional trauma of the test to be sure of your fate even if it only confirms your fears?

For my mother, that answer is easy. The test allowed her to control of her fate in a way that her mother, grandmother, and aunt could not. Knowing her genetic predisposition, she could get tested more often and with better instruments than she would have otherwise. She’s scheduled for a preventative mastectomy, which will completely eliminate her risk of BRCA1 and 2 cancers. And the best part, she tells me, is knowing that I don’t have the mutation.

Before I got the results, my mom said we’d have to thank my dad if I didn’t inherit my mother’s mutation. I told this to Joyce after she gave me the news. “No,” she said. “Thank your mother. She’s the one that gave you the good chromosome.”


Neille Ilel

Neille Ilel is a reporter, writer and user interface specialist in Los Angeles, California. She is currently deisgning and blogging at Yahoo! Her work has appeared in the Los Angeles Times, New York Press, Reason magazine, on public radio

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Anonymous




Anonymous


She's talking about opening up the gene pool, not sending it up a chimney.




Anonymous


According to this PDF, by opening up the gene pool, you also kill off Jews. I guess you can't win.

http://aish.com/graphics/articles/DemographicChart.pdf




Anonymous


It's true, there is a good chance that another Ashkenazi jew will have similar genetic heritage. But medical science has already given a great option for not passing on genes to your kids, unless you carry two copies of a recessive gene (where you need two copies to have the disease.) It's called pre-implantation genetic diagnosis. You do IVF, and select an embryo that's not a carrier. And here's the thing--if you do have two recessives, your child will be a carrier no matter whom you marry. Plus, you'll be spreading the mutation more generally.

There are indeed many genes that are more common among Ashkenazi Jews (many of them recessive, making PGID relevant.) But there are also plenty of things, some dominant, that are less common in the Ashkenazi population than in the general one, and some which are distributed generally. Also, guess what? All these mutations started spontaneously, and they still do. You can be a compound heterozygote, where you have two different mutations in the same place, and still have the disease. (Example: cystic fibrosis is not more common among Ashkenazi Jews than in the general population but prenatal or preconception screening for it is much more accurate, because the disease is caused by many different, combinable mutations, and Askenazi Jews have only a few). Even worse, there are many congenital birth defects that can happen anyway.

Intermarriage does have an impact on genetics, but not as clear as this article suggests.

It's true that it's great to try and avoid diseases, but you can't prevent everything, and everyone makes tradeoffs between quality of life now and longevity, for example every time you eat a chocolate bar. Until we know everything about everyone's genes, and unless you map yourself and your partner, choosing your partner by genetics is probably giving undue weight to the things we can find over the ones we can't.

What one can control much more is how you raise your child--what values you instill, what family environment you have, whether you give your child support and respect. Part of this is trying to give them a good start, part of this is helping them weigh risk benefit ratios.

It sounds like the author disliked her Jewish experience--but it also sounds like she didn't know much about her family's traditions, because they chose to pursue a different lifestyle, and not to give her contact with a Jewish community closer to their values. That was a choice they made for her, just like passing on their Jewish mutations, and one that could do as much emotional and spiritual harm as the cancer genes do physically (not that it necessarily did, she may be very spiritually fulfilled, I just feel that Judaism has a lot more to offer than she's describing, and don't know what if anything she found to take its place.)

I married another Ashkenazi Jew. We had genetic testing, but my daughter has a genetic disease anyway, something they weren't yet testing for. It's a non-fatal disease, but it has definite downsides.

But guess what else my daughter has? She has parents who are married, and deeply committed to working to stay that way, because that's part of our religion. She's off with her dad right now bringing food to the foodbank, which he does every week, because that's part of our religion. She's learning about truth, empathy, and all sorts of other things which one can certainly have without religion, but which our religion strengthens in us. We share a lot of expectations about values and lifestyle, we share the same holidays, the same community. Not sharing these can be overcome, but it's a stress. And most of all, she's learning about belief in God and the personal integrity it should demand, because that is a central part of our religion.

I did the best I could for my child--got testing to think about PGIF, took prenatal vitamins, avoided additives, etc, but also choose a parent for her I respect and love, who I believed would be committed and caring to her, and help raise her to a meaningful life in a happy family.

Based on how happy she is every day, I think it was a good choice.




Anonymous


Does that mean the best solution is for Ashkenazim to marry Oriental Jews which origins in the Levantine, Maghreb, India, Ethiopia, Yemen & other genetically isolated places so that these long isolated gene pools can once again mix with their Ashkenazic brothers & sisters? Are Ashkenazim so assimilated that they feel they have more in common with American Gentiles than their fellow Jews? Should the ambiguity of identity felt by so many products of intermarriage not be a consideration?




Anonymous


so that these long isolated gene pools can once again mix with their Ashkenazic brothers & sisters?

Is this a recombining of gene pools or spiritual brothers and sisters?





Shootingsparks

Shootingsparks


and a slew of insane comments attached to it.




Anonymous


from the bowels of Jewcy.