Genetic Inheritance, Identity, and the Proper Role of Nursing
Sharon J. Olsen PhD(c), MS, RN, AOCN
…illness, health, disability, and difference are all connected to a person’s identity, [the] sense of who [one] is. A person’s identity is not formed in isolation. It is always formed against a certain background, a culture and a history, in dialogue with other human beings. My self-description is connected to your description of me, and our descriptions of one another are connected to the descriptions of others. Thus what counts as an illness or a disability—or on the other hand, as normal biological variation—will itself depend on its cultural historical location.
—(Elliott 1999, 48)
In 1865, Gregor Mendel uncovered a simple and revolutionary truth: the unique identity of a garden pea is faithfully transmitted, generation after generation, to its descendants (Mendel [1865] 1965). James Watson and Francis Crick (1953) deciphered the form of this identity, deoxyribonucleic acid (DNA), and launched a new era of molecular studies in the life sciences. Just 50 years later, scientists with the Human Genome Project (International Human Genome Sequencing Consortium 2004) decoded, published, and downloaded onto a single CD-ROM the “building blocks” of life in the form of a string of nucleotides known to code for human characteristics, our anatomy and physiology—our biologic identity, our genotype—constituted by our ancestors and expressed in each of us as unique and human. The term genomics evolved to describe the product of the
combinations of many genes and the environment working together to result in our physical characteristics, our phenotype. In the not-too-distant future, a person’s unique genetic identity is projected to be accessible for perhaps as little as $1000 and a small blood sample (Robertson 2003).
combinations of many genes and the environment working together to result in our physical characteristics, our phenotype. In the not-too-distant future, a person’s unique genetic identity is projected to be accessible for perhaps as little as $1000 and a small blood sample (Robertson 2003).
In tandem with the genetic revolution, perhaps not intentionally but evident nevertheless, health and disease have been increasingly geneticized. It is now possible to identify certain disease-predisposing gene mutations and to thereby label healthy individuals as at risk (Kenen 1996; italics my own). This at-risk health status introduces an element of uncertainty about one’s likelihood of developing disease, which results in a particular type of personal, familial, and social vulnerability. If, as Elliott suggests, personal identities are constructed from internalized perceptions of how others describe us, and you and I in turn describe ourselves as others have described us, then healthcare providers must consider the moral and ethical implications of their use and application of at-risk language. This will be an ever-increasing concern as molecular geneticists, scientists, and clinicians correlate newly discovered gene mutations with disease, the healthcare market develops corresponding predisposition testing technology, and increasing numbers of at-risk individuals are identified.
The moral questions I explore in this chapter address a number of related concerns that I have attempted to bring into line with my conceptualization of nursing’s unique role in the genomic revolution. Do healthcare providers alter clients’ perceptions of their personal identity by imposing at-risk status? Does at-risk status have implications for how clients create their own identities or how others view them (e.g., as an at-risk individual or a member of an at-risk group)? Do healthcare providers do an injustice in their likely unconscious but nevertheless regular reinforcement of at-risk status during periodic patient encounters across the spectrum of lifelong surveillance? What are the ethical obligations of nurses toward their patients and families in this context and what are our obligations as strategic members of a rapidly evolving and genetic technology-driven healthcare community? In essence, what concerns us here is that healthcare providers have unquestioningly appropriated and ascribed at-risk terminology without considering its impact as an identity label for individuals, families, and groups.
Elliott suggests that the way one frames an ethical question determines the ethical response one articulates. The position taken here is that identity is central to how one views oneself and, as such, is an important determinant of health and health-seeking behavior (Hunt, Davidson, Emslie, and Ford 2000). This position is framed by evolving genetic terminology, contemporary understanding of the concepts of
identity, mutation, inheritance and vulnerability, the nature of the genetic counseling experience, and the geneticization of health and disease. As scientists and healthcare professionals increasingly carve out greater numbers of individuals and groups with a predisposition for specific genetic diseases, new threats to personal identity may be introduced.
identity, mutation, inheritance and vulnerability, the nature of the genetic counseling experience, and the geneticization of health and disease. As scientists and healthcare professionals increasingly carve out greater numbers of individuals and groups with a predisposition for specific genetic diseases, new threats to personal identity may be introduced.
Nurses, the largest group of healthcare providers, have only recently begun to articulate moral stances in the evolving world of genetic health care. The subject of this paper is of legitimate concern for nursing, in that as a discipline and a profession, nursing has a central aim and social mandate of health. Nursing’s focus is the person and the family; and its method is a relational ethic of caring that is informed by science that takes context and experience into account, and legitimizes subjective data (Donaldson and Crowley 2004; Sarter 2004). If nurses are to effectively promote and facilitate health, they must understand how patients and families interpret, internalize, and ascribe genetic risk for disease, and work with them to maintain or improve health status.
Evolving Genetic Terminology
As genetic mutations are mapped to diseases and diseases are recognized to occur more frequently in certain families or groups, the language surrounding these processes has quickly adapted. Genetic disease and at-risk health status are two diagnostic terms that have evolved to describe healthy individuals and groups predisposed to certain diseases.
Genetic Disease
The term genetic disease came about as molecular biologists recognized that increasing numbers of medical diagnoses had a genetic basis. The term is not simply another type of diagnosis, it inherently implies relationships. By its nature, it identifies a problem in one person but at the same time labels biologically related relatives (Armstrong, Michie, and Marteau 1998). It implies a certain lack of health and carries with it an innate uncertainty about and lack of control over one’s future health. Further, it carries a social vulnerability in medical, employment, and other public contexts. Finally, the term is value-laden, reflecting our understanding and lived experiences of a disease based on information garnered from a very personal social context impregnated by the media and experiences of friends and family members with the disease.
At-Risk Health Status
Kenen (1996), a sociologist and anthropologist, has explored the concept of at-risk health status in depth. She notes that the term evolved from public health in the 1970s in response to efforts to medicalize such normal processes as pregnancy and childbirth (e.g., high-risk pregnancy). Once an at-risk health status was diagnosed, “patients” (in this case, healthy pregnant women) were expected to conform to “specific behavior patterns and norms” (1545), including prescriptions for prevention. Ultimately, the prescribed behaviors became standardized, then institutionalized, and at last they became social norms promoted by healthcare practitioners as well as society.
Kenen describes the at-risk diagnosis as a “gift of knowing” offered under the auspices of a belief that knowledge is intrinsically good and enables patients to make more informed decisions. But she also acknowledges a number of downsides: an at-risk diagnosis may merely affirm risk and offer no cure, it may label a patient so that society sets specific expectations for one’s behavior (e.g., informing other at-risk relatives, avoiding disease causing factors), or it may foster self-blame, stigmatize, or set up the expectation that one is obliged to undertake certain disease-prevention behaviors. In addition, by the nature of risk-based diagnoses (diagnoses based on extrapolating population risk to individuals), disease certainty is ambiguous and uncertain. As such, it can set up individuals for the perception that they have a chronic illness. This seems especially important in adult onset conditions wherein disease expression is not anticipated until later in life (if at all), leaving patients constantly on alert for symptoms.
Though Kenen’s article was written just as the genetics of common inherited adult-onset disorders was being introduced into clinical practice, she did accurately predict many of the public, medical, and institutional responses that we have seen develop over the past decade. Take for example the case of inherited breast and ovarian cancer. Once the offending gene mutations were identified in the mid 1990s, a cascade of discoveries in patient care followed. Predictive gene tests were identified, the diagnostic genetic technology was patented, and high-risk cancer genetics clinics proliferated. Insurance reimbursement for genetic counseling and gene testing was solicited and won. Practice standards for gene testing and lifelong prevention and surveillance behaviors (including regular check-ups, screening tests, and prophylactic operations) were published. In the 1990s, national high-risk cancer genetics registries evolved to facilitate further basic and behavioral research (Anton-Culver, Ziogas, Bowen, et al. 2003). Today, primary care providers recommend standardized practice guidelines for long-term surveillance, and at-risk status for inherited breast and ovarian cancer is treated as a chronic illness.
An important problem associated with treating healthy individuals as if they have a chronic illness is that busy providers may concentrate solely on issues relevant to the genetic disease (e.g., updating pedigrees and prescribing and tracking disease surveillance in the form of more frequent clinical breast exams, pelvic exams, mammograms, ultrasounds)—in essence looking for disease. As evidence for this genetic disease/chronic disease focus, a recent analysis of 23 studies on the screening behaviors of women with an inherited risk for breast or ovarian cancers found no evidence for medical attention to or concern for prevention or screening behaviors related to other chronic adult conditions such as cardiovascular disease, diabetes, or osteoporosis (Olsen, unpublished dissertation).
Of further concern are studies of physician practices that suggest patients with chronic diseases tend to receive limited or no counseling or direction regarding health promotion, disease prevention, or screening (Rost, Nutting, Smith, et al. 2000; Redelmeier, Tan, and Booth 1998; Chernoff, Sherman, et al. 1999; Klinkman 1997). Other data suggest that widespread media coverage of topics related to breast cancer (compared with limited attention to cardiovascular disease) has sensitized women to the extent that they may place undue emphasis on breast cancer risk. By the same token, they may ignore health risks associated with other more common complex disorders such as cardiovascular disease, the number one cause of mortality in women (Blanchard, Erblich, Montgomery, and Bovbjerg 2002; Legato, Padus, and Slaughter 1997; Mosca et al. 2000; Erblich, Bovbjerg, Norman, et al. 2000).
Identity
Identity, as Carl Elliott puts it, is at once the self-actualization of our embodied interpretation of unconscious but externally expressed biologic variation, our life choices and experiences, and the interpretation of our public and private social exchanges. Indeed, it is our self-image: private, but in the same moment public. It is historically grounded in our ancestry as well as future-directed in our descendents.
Schechtman (1996) asserts that identity is bound up in our sense of self. It is that which we consider important to who we are and the personal properties we identify with. These might include sister of a breast cancer survivor, artist, liberal Democrat, trustworthy, Christian, and so on. Schechtman feels that much of our unique identity is bound up in our history, our relationships with others, how we are treated by others, and the experiences we have encountered or perhaps weathered. All of these experiences and properties merge to form our personal sense of self or our identity. It is that which makes each of us qualitatively different from any other individual, and it evolves with time and experiences.
Mutation and Identity
As molecular geneticists focused on sequencing the human genome, medical geneticists have continued to search for distinctive genes associated with disease. What has emerged is a picture of disease as mutation-driven, variable in expression (e.g., the manifestation of physical traits, pathophysiology), and dependent on the uniqueness of the individual’s place in a specific social and physical environment. Mutations, in evolutionary terms, are inevitable and necessary for the survival of a species. In everyday existence, mutations occur randomly. They may be repaired via the normative action of other genes or they may go unrepaired. Unrepaired genes may never lead to disease, can singularly and directly cause disease, or may require additional action in combination with other genes, environmental exposures, or life experiences to trigger disease. Additionally, mutations can be inherited and result in the perpetuation of the same disease, disorder, or syndrome among new family members. Mutations may also lie silent (unexpressed) for generations.