The Moral Cost of Cats ( a Hate worse than Jew Hate!)

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A Real Nazi jumps out of a Chicken’s Asshole, and Talks!”

The Moral Cost of Cats

Rachel E. Gross

Pete Marra is haunted by cats. He sees them everywhere: slinking down alleys, crouched under porches, glaring at him out of wild, starved eyes.

People assume that Marra, head of the Smithsonian Migratory Bird Center and author of the recent book Cat Wars, hates cats. This is not the case. “I love cats,” he says, calling them “fascinating, magnificent animals,” that seem to have a “freakish love for me.” He’s even considered a pet cat, despite being mildly allergic. “This is the thing people don’t realize,” Marra told me recently at a café near his office in Washington, D.C. “I’m both a wild animal advocate and a domestic animal advocate. If my mother thought I wasn’t supporting cats, she’d be flipping in her grave.”

It’s an understandable mistake. After all, Marra has made himself the public face of what sounds a lot like an anti-cat crusade. For years, the wildlife ecologist has been investigating the lethal implications of cats and urging that pet owners keep them indoors. Now, he argues in Cat Wars: The Devastating Consequences of a Cuddly Killer, co-authored with freelance writer Chris Santella, the time has come for more drastic action: a concerted, nationwide effort to rid the landscape of cats. (The book is based on Marra’s personal and scientific research, and the views and conclusion are expressly his own and do not represent those of the Smithsonian Institution.)

That effort will require an ugly reality: the targeted killing of felines. “No one likes the idea of killing cats,” Marra concludes in his book. “But sometimes, it is necessary.”

Marra might like cats. But he also sees a bigger picture. In his day job, he and his team at the migratory bird center track the global movements of birds and tease apart threats to their existence. He knows that birds don’t just twit around pointlessly. They pollinate plants, spread seeds, control insects and protect environments from the effects of climate change; they are the glue that binds healthy ecosystems together. “Birds are critical,” he says. And outdoor cats, he and other ecologists have determined, are the leading human-influenced cause of dead birds.

In 1962, biologist Rachel Carson wrote that “in nature nothing exists alone.” Marra couldn’t agree more. Like Carson, he thinks of life on Earth as a complex tapestry in which each species represents a single thread. Outdoor cats threaten that tapestry. Their crimes include contributing to 33 extinctions around the world and counting, to say nothing of their potential to spread deadly diseases like rabies and Toxoplasmosis. They hold in tooth and claw the power to destroy that delicate web—like, well, a cat unraveling a ball of string.

Pete Marra beach
Pete Marra says cats pose an ecological and public health threat. (Tim Romano)

Americans own about 86 million cats, or one cat for every three households. That makes cats more popular, petwise, than dogs, and we haven’t even gotten to Internet memes yet. But not all pet cats are created equal. The majority of them—about two-thirds to three-fourths, surveys say—are your sweet, harmless, cuddly housecats, which seldom set foot outside. Marra takes no issue with these lap cats. Their instincts may be lethal, but they rarely get the chance to harm more than a house mouse.

The other one-quarter to one-third, though, aren’t so harmless. These are outdoor pet cats, and they are murderers. Equipped with laser-quick paws and razor-tipped claws, these natural born killers are the stuff of every bird and small mammal’s nightmare. Often we love them for just this quality; the hard-working barn cat has nipped many a country mouse infestation in the bud. But sometimes their deadly instincts spell trouble for animals and ecosystems we value—and often, Marra argues, desperately need.

Marra tells the story of Tibbles the cat, who traveled with her owner to an untouched island south of New Zealand in 1894. There, she single-pawedly caused the extinction of the Stephens Island wren, a small, flightless bird found only in that part of the world. Most cats aren’t as deadly as Tibbles, but your average outdoor pet cat still kills around two animals per week, according to the Wildlife Society and the American Bird Conservancy. The solution for these cats is simple, says Marra: Bring them indoors. The Humane Society of the United States agrees.

So far, so good. Now comes the real problem: unowned cats, which include strays and ferals. Born in the wild or abandoned, feral cats spend almost no time with humans; they’re basically wild animals. Stray cats, by contrast, often have a working relationship with humans. They might live in managed communities, where a human caretaker regular feeds and watches over them—“subsidizing” them, in Marra’s words—meaning their numbers can soar to rates they wouldn’t be able to otherwise. Whether stray or feral, these cats kill on average three times as many animals as owned cats, according to Marra.

No one knows exactly how many stray and feral cats stalk the U.S. They are, by nature, elusive and transient. In a 2012 study, Marra used an estimate of 30 to 80 million; the Humane Society estimates a more conservative 30 to 40 million. Adithya Sambamurthy from the Center for Investigative Reporting’s The Reveal recently reported that unowned cats may rival the number of pet cats, placing them at about 80 million. That means, for every lap cat hunkering over his dish of Fancy Feast, there is another one prowling around for his dinner—like an evil twin, or a particle of antimatter.

For these cats, there is no easy solution. This is where Marra’s unorthodox plan comes into play. As he writes:

In high-priority areas there must be zero tolerance for free-ranging cats. If the animals are trapped, they must be removed from the area and not returned. If homes cannot be found for the animals and no sanctuaries or shelters are available, there is no choice but to euthanize them. If the animals cannot be trapped, other means must be taken to remove them from the landscape—be it the use of select poisons or the retention of professional hunters.

Stray cats rest under a park bench. (Boschetto Photography / iStock)

Feral cat advocates and ecologists agree on very little. But one thing they both will say is this: There are too many cats outside. Feral cat advocates say these dense numbers threaten the welfare of cats themselves, which lead miserable lives colored by fights and starvation. Ecologists, meanwhile, worry about those cats’ victims—as well whether the cats might be spreading disease to humans and other animals.

Management of these overabundant felines is where the two disagree. For many animal welfare advocates, the solution is TNR, or Trap-Neuter-Return. TNR is just what it sounds like: a policy that involves trapping stray and feral cats, sterilizing them and returning them to the urban wilds in the hopes that populations will decrease. In the past decade, TNR has gone mainstream in many cities, helped along by generous funding from pet food companies including Petco and PetSmart. The premise is simple: Cats live out their lives, but don’t reproduce.

Becky Robinson, president of the advocacy group Alley Cat Allies and a major proponent of TNR, calls the method “effective, humane control.” “This is a benefit directly to the cats,” she told me over the phone. (Two communications staffers from Robinson’s organization were listening in our conversation, to give you an idea of the delicateness of the topic.)

Some researchers have documented surprising successes with TNR. Dr. Julie Levy of the University of Florida in Gainesville and colleagues conducted one of the first long-term studies on the effectiveness of TNR, publishing their results in the Journal of the American Veterinary Medical Association in 2003. They sought to quantify whether TNR could succeed in a specific population: stray cats colonies on the campus of the University of Central Florida.

The researchers expressed doubts at the outset, reporting that “virtually no information exists to support the contention that neutering is an effective long-term method for controlling free-roaming cat populations.” Yet today, more than ten years after their study concluded, just five cats remain on campus—and these are so old and sickly they have to be given geriatric care. Even Levy was taken aback by the results. “We keep seeing better success in the field than the models ever predict,” she says. However, much of the decrease can be attributed to the fact that volunteers often end up adopting cats—a phenomenon Levy considers an unofficial part of many TNR programs.

Despite these kinds of successes, many ecologists say flatly that TNR doesn’t work. The problem is that, for TNR to succeed in large populations, at least 75 percent of cats in a colony must be sterilized. That rarely happens. The trouble is that negligent pet owners continue to abandon pet cats, which then join existing colonies; additionally, non-neutered stray cats can wander in. Like efforts at vaccinating schools against chickenpox, just a few stragglers can undermine an entire TNR program. Any short-term reduction in colony size is therefore quickly reversed, a group of researchers including Levy and ecologist Patrick Foley reported after studying nearly 15,000 stray and feral cats.

For Marra, TNR is a feel-good solution that is no solution at all—a Band-Aid that has done little to stem the flow of cats. By refusing to look at the reality, he says, we are letting our “misplaced compassion” for cats get the better of our reason. That is why he and some other ecologists call for a more draconian approach: widespread removal of feral and stray cats, including euthanasia.

The concept isn’t as radical as it sounds. Australia aims to kill two million cats by 2020 using “robots, lasers, [and] poison.” New Zealand, as I’ve reported previously, has long perpetrated mass warfare on possums, stoats and weasels in a bid to save its beloved birds. In America, too, we cull mammals—including gray wolves, which can prey on livestock and pets, and bison, our national mammal, which can spread bacterial infections to cattle. We even kill cats: American shelters put down more than 1.4 million cats a year, according to the American Society for the Prevention of Cruelty to Animals.

That doesn’t mean we’re comfortable with it. “That’s the aspect that is most alarming about the animal welfare groups, is the fact that often the only reasonable solution of getting rid of invasive species is lethal control,” says Stanley Temple, a wildlife ecologist who argued for the necessity of eradicating invasive species in a 1990 essay The Nasty Necessity. “And that is the single thing that they are so vehemently opposed to. Their hang-up, if you will, on death.”

Given the unpopularity of eradication programs in the U.S., it would seem inadvisable for any researcher to make one part of his platform of action. But this, Marra says, is our only option. Now his challenge is to get others on his side. To do so he will need more than science—he will need to get people to empathize with birds, and to value species and ecosystems over individuals.

Marra with a marbled godwit on the south coast of Texas. (Tim Romano)

Marra likes to say that birds saved him, which isn’t far off. He was raised mainly by his mother, who worked full-time to support him and his three siblings after his father left when he was an infant. As a result, he enjoyed a relatively feral childhood. By the time he was six, he found himself wandering alone in the woods near his house in Norwalk, Connecticut, swimming in lakes, climbing trees and digging in the dirt for star-nosed moles, frogs and salamanders. He loved catching animals of all kinds—“anything wild,” he says now.

The Westport Nature Center, a half-mile walk down the hill from his house, became a refuge. With its living wild animals and displays of taxidermied ruffed grouse, the center got Marra asking questions about how his surroundings came to be. One day, a naturalist at the center caught a black-capped chickadee in a mist net, and placed it in his hands. He remembers cupping the bird delicately, “looking into its eyes, feeling its feathers, feeling its wildness,” as he recalled at a Smithsonian event last June. Meeting the bird’s black marble gaze, a switch flipped in his brain.

“It was a remarkable moment that I’ll never forget,” he said at the event. “The aura of the bird almost entered my body. It was really kind of a transformational experience for me.”

Throughout a tumultuous childhood, birds provided an anchor. “Birds saved me, because they were always this constant thread that I could come back to,” he says. “It was the one stable thing in my life.” When he went to Southern Connecticut State University to study biology, he quickly realized that dusty specimens in libraries held little appeal. “I was less interested in understanding the subtleties between plumages,” he says. “I was much more interested in watching live birds.”

In 1999, Marra took a job as a wildlife ecologist at Smithsonian’s Environmental Research Center to be on the front lines of human encroachment on the natural environment. When West Nile virus began leaving a trail of dead crows, he started looking into bird mortality. In 2011, he published a paper in the Journal of Ornithology that followed the fate of young gray catbirds in the Maryland suburbs. Soon after leaving the nest, 79 percent of birds were killed by predators, primarily cats, which leave the telltale sign of decapitated victims with just the bodies uneaten. (Ironically, this bird gets its name not because it commonly ends up in the jaws of cats, but from its vaguely catlike yowl).

Bird cats
Marra holds a gray catbird equipped with a GPS tracking device. (John Gibbons / Smithsonian)

The following year, Marra got more ambitious: He decided to tally up the national toll that outdoor cats take on wildlife. He and colleagues used mathematical models to analyze data from local cat predation studies going back more than 50 years. When they extrapolated the data to reflect national trends, they were stunned. According to their calculations, outdoor cats killed somewhere in the ballpark of 2.4 billion birds and 12.3 billion small mammals in the U.S. per year—far exceeding any other human-influenced cause of avian death, such as pesticides or collisions with windows.

When Marra saw the number “2.4 billion,” he knew that the claws were about to come out. He was right. On January 29, 2013, the same day the paper was published in the journal Nature Communications, the New York Times featured a front-page article highlighting his findings entitled “That Cuddly Killer Is Deadlier Than You Think.” The piece became the newspaper’s most-emailed article of the week. It garnered more than a thousand comments online, ranging from outraged (“I’m tired of everyone putting down cats and trying to justify their extermination”) to pointed (“It’s the large bipeds who are the problem, not their cats”) to satirical (“Eat more cat!”).

Marra read them all. Many were personal insults directed squarely at him. Some suggested that he should be predated or euthanized. Marra understands how emotional people can get about cats—he has entered into many a dinner table debate with his 15-year-old daughter, a long-time vegetarian and animal lover, over cat policy—so he tries to take these reactions with a grain of salt. Still, he admits, “it hurts.” When I ask him how he deals with the constant backlash, he laughs. “Good question,” he says. “It’s actually because I believe in what I do. And if I don’t do it—well, I’ve got one life. This is it. This is the now.”

More bothersome than the personal attacks were the attacks on his research methodology. The most relentless was Peter Wolf, a vocal feral cat advocate who called Marra’s paper “garbage,” “junk science” and “an agenda-driven effort to undermine TNR” on his blog, Vox Felina. Wolf took issue with the levels of uncertainty in Marra’s paper, alleging that the numbers were “wildly inflated,” came from biased sources, and drew upon just just a handful of studies. “When seen in context, these astronomical figures alone raise questions of credibility,” Wolf wrote on his blog. “It doesn’t seem like science to me,” he told me recently.

It was, Marra admits, a wide range. He and his colleagues estimated that “free-ranging domestic cats kill 1.3–4.0 billion birds and 6.3–22.3 billion mammals annually.” The reason for the discrepancy was the woeful lack of data on feral cat populations and their lifestyles. Marra worked with the limited data he had, synthesizing the results from previous studies and augmenting them with predation numbers from Europe, Australia and New Zealand. By including both the lowest and highest possible estimates for cat predation, he thought he was covering all his bases.

In all the fighting and flying fur, Marra saw an opportunity. By the time his paper was published in Nature Communications, he was already thinking about writing a book. “I knew this had huge potential for creating a lot of controversy,” he says. “But also conversation. To me, it’s really about the conversation and trying to figure out: how do we come to some resolution on this thing?”

The Hawaiian crow, or ʻalalā, has been extinct in the wild since 2002. (Photo Resource Hawaii / Alamy )

Cats kill; that much is clear. “The science is all pretty bloody obvious,” as Michael Clinchy, a Canadian biologist focusing on predator-prey relationships at the University of Victoria, puts it. But cats also spread disease. Outdoor cats can transmit plague, rabies, feline leukemia and a mysterious parasite known as Toxoplasma gondii. The extinction of the Hawaiian crow, or ʻalalā, in 2002 is thought to have been caused in part by the spread of Toxoplasma via feral cats. “The diseases from cats is what’s going to change this whole equation,” Marra says.

Cat feces, 1.2 million tons of which are excreted a year, are known to contain Toxoplasma. The single-celled parasite enters the brain and changes the behavior of prey animals like rats, which can show a strange attraction to cat urine. About 10 to 20 percent of Americans also harbor the parasite, which can be absorbed through contact with litter boxes, drinking contaminated water or eating undercooked meat. Once believed to hang out harmlessly in the human brain, some scientists now believe that Toxoplasma may actively change the connections between our neurons—shifting dopamine levels, altering personalities and even triggering diseases like schizophrenia in genetically susceptible individuals.

Marra calls Toxoplasma a contaminant on the order of DDT, the broad-scale chemical pesticide used to control insects and combat infectious disease up until the 1960s. (DDT lingers in the environment for years, where it can threaten human and animal health, as Rachel Carson documented in her book Silent Spring.) In fact, Marra thinks of outdoor cats themselves as a DDT-like contaminant—wreaking widespread, unnatural havoc on their surroundings. The difference, to him, is that DDT has never been known to wipe out a species, while cats have been implicated in at least 33 extinctions thus far.

The Toxoplasma threat, Marra writes, makes outdoor cats nothing less than a public health issue. He recommends that the federal government take on the task of eradicating cats from the landscape, via the Centers for Disease Control. He imagines taxpayer-supported public education campaigns, billboards about disease dangers and the importance of keeping cats inside, and large-scale eradication programs in vulnerable areas like Hawaii. To Wolf and others, the idea of such a policy is “absurd” and “screams of desperation.” But to Marra, it’s simply a logical conclusion: “We need to minimize the impact humans have,” he says. “Cats are one of the impacts.”

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The domestic cat. (Juniors Bildarchiv GmbH / Alamy)

Science might be able to tell us how many animals cats kill per year. But it can’t tell us what that means—nor what we should do about it. It is us who attach moral weight to cats, by projecting our fear and fantasies upon them. Tibbles was “doing only what her instinct told her to do,” Marra writes. We make cats into pets or pests; victims or villains; those who suffer or those who cause suffering.

At the heart of this debate is a question not of data, but of aesthetics, principles and philosophies. That is: In a world fundamentally shaped by humans, who is to say whether birds and native wildlife have any more right to the landscape than domestic cats do? Should the goal be to rewind the urban landscape back to before the arrival of Europeans—and is that even possible?

Conservation biologists have always called these kinds of shots themselves. “We’ve made a judgment that biodiversity is good,” says Temple. For Marra, cats represent yet another destructive footprint man has made on the landscape. To rid the country of their presence is therefore to restore some pre-human balance of nature, some lost sense of grace. It is to protect those creatures that cannot save themselves. “It is essential,” he says, “that we save these species.”

In his closing chapter, Marra warns that Americans may soon awaken to dead birds and “muted birdsong, if any at all.” It’s another nod to Rachel Carson, whose defense of nature helped spark the modern environmental movement. Today we’ve come to recognize Carson as an environmental Cassandra; history has vindicated many of her inconvenient truths. But when Silent Spring first came out, her ideas were met with hostility from other scientists, who deemed her hysterical, alarmist and “probably a Communist.”

For Marra, it is clear that outdoor cats represent the Silent Spring of our time. Not only are cats the single worst threat to birds caused directly by humans, but they are also the easiest problem to fix, as compared to many-leveled threats like climate change. For him, it is obvious what we must do. Yet he is also starting to understand the challenge of making others see the world as he does. “To me, this should be the low-hanging fruit,” he says. “But as it turns out, it might be easier stopping climate change than stopping cats.”

The ‘Secret Jews’ of San Luis Valley

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The ‘Secret Jews’ of San Luis Valley

Jeff Wheelwright

One September day in 2001, Teresa Castellano, Lisa Mullineaux, Jeffrey Shaw and Lisen Axell were having lunch in Denver. Genetic counselors from nearby hospitals and specialists in inherited cancers, the four would get together periodically to talk shop. That day they surprised one another: they’d each documented a case or two of Hispanic women with aggressive breast cancer linked to a particular genetic mutation. The women had roots in southern Colorado, near the New Mexico border. “I said, ‘I have a patient with the mutation, and she’s only in her 40s,'” Castellano recalls. “Then Lisa said that she had seen a couple of cases like that. And Jeff and Lisen had one or two also. We realized that this could be something really interesting.”

Curiously, the genetic mutation that caused the virulent breast cancer had previously been found primarily in Jewish people whose ancestral home was Central or Eastern Europe. Yet all of these new patients were Hispanic Catholics.

Mullineaux contacted Ruth Oratz, a New York City-based oncologist then working in Denver. “Those people are Jewish,” Oratz told her. “I’m sure of it.”

Pooling their information, the counselors published a report in a medical journal about finding the gene mutation in six “non-Jewish Americans of Spanish ancestry.” The researchers were cautious about some of the implications because the breast cancer patients themselves, as the paper put it, “denied Jewish ancestry.”

The finding raised some awkward questions. What did the presence of the genetic mutation say about the Catholics who carried it? How did they happen to inherit it? Would they have to rethink who they were—their very identity—because of a tiny change in the three billion “letters” of their DNA? More important, how would it affect their health, and their children’s health, in the future?

Some people in the valley were reluctant to confront such questions, at least initially, and a handful even rejected the overtures of physicians, scientists and historians who were suddenly interested in their family histories. But rumors of secret Spanish Jewry had floated around northern New Mexico and the San Luis Valley for years, and now the cold hard facts of DNA appeared to support them. As a result, families in this remote high-desert community have had to come to grips with a kind of knowledge that more and more of us are likely to face. For the story of this wayward gene is the story of modern genetics, a science that increasingly has the power both to predict the future and to illuminate the past in unsettling ways.

Expanding the DNA analysis, Sharon Graw, a University of Denver geneticist, confirmed that the mutation in the Hispanic patients from San Luis Valley exactly matched one previously found in Ashkenazi Jews from Central and Eastern Europe. The mutation, 185delAG, is a variant of a gene called BRCA1. When normal and healthy, BRCA1 helps to protect breast and ovarian cells from cancer. An extremely long gene, it has thousands of DNA letters, each corresponding to one of four chemical compounds that make up the genetic code and run down either strand of the DNA double helix; a “misspelling”—a mutation—can occur at virtually any letter. Some are of no consequence, but the deletion of the chemicals adenine (A) and guanine (G) at a site 185 rungs into the DNA ladder—hence the name 185delAG—will prevent the gene from functioning. Then the cell becomes vulnerable to a malignancy. To be sure, most breast and ovarian cancers do not run in families. The cases owing to BRCA1 and a similar gene, BRCA2, make up less than 10 percent of cases overall.

By comparing DNA samples from Jews around the world, scientists have pieced together the origins of the 185delAG mutation. It is ancient. More than 2,000 years ago, among the Hebrew tribes of Palestine, someone’s DNA dropped the AG letters at the 185 site. The glitch spread and multiplied in succeeding generations, even as Jews migrated from Palestine to Europe. Ethnic groups tend to have their own distinctive genetic disorders, such as harmful variations of the BRCA1 gene, but because Jews throughout history have often married within their religion, the 185delAG mutation gained a strong foothold in that population. Today, roughly one in 100 Jews carries the harmful form of the gene variant.

Meanwhile, some of the Colorado patients began to look into their own heritage. With the zeal of an investigative reporter, Beatrice Wright searched for both cancer and Jewish ancestry in her family tree. Her maiden name is Martinez. She lives in a town north of Denver and has dozens of Martinez relatives in the San Luis Valley and northern New Mexico. In fact, her mother’s maiden name was Martinez also. Wright had been diagnosed with breast cancer in 2000, when she was 45. Her right breast was removed and she was treated with chemotherapy. Later, her left breast, uterus, fallopian tubes and ovaries were removed as a precaution. She had vaguely known that the women on her father’s side were susceptible to the disease. “With so much cancer on Dad’s side of the family,” she said, “my cancer doctor thought it might be hereditary.” Advised by Lisa Mullineaux about BRCA testing, she provided a blood sample that came back positive for 185delAG.

When Wright was told that the mutation was characteristic of Jewish people, she recalled a magazine article about the secret Jews of New Mexico. It was well known that during the late Middle Ages the Jews of Spain were forced to convert to Catholicism. According to a considerable body of scholarship, some of the conversos maintained their faith in secret. After Judaism was outlawed in Spain in 1492 and Jews were expelled, some of those who stayed took their beliefs further underground. The exiles went as far as the New World.

For the first time Wright connected this history to memories of conceivably Jewish customs, such as sweeping dust into the center of a room and covering mirrors while mourning a loved one’s death. She read up on the Spanish “crypto-Jews” in the library and on the Internet. In 2001, she and her husband made an extended visit to the valley and northern New Mexico. Tracking down as many of her paternal relatives as she could find, she alerted them to their dangerous genetic legacy and their ethno-religious heritage. “I have 60 first cousins, some I never knew I had,” she says. “So I went fact-finding. I made the trek because I needed to know where I was from. ‘Did you know about our Jewish heritage?’ I said. It wasn’t a big deal to some of them, but others kind of raised an eyebrow like I didn’t know what I was talking about.”

Part of New Mexico Territory until the U.S. government delineated the Colorado Territory in 1861, the San Luis Valley lies between two chains of mountains, the San Juans to the west and the Sangre de Cristos to the east. The Rio Grande begins here. The town of San Luis—the oldest in Colorado—is the Spanish heart of the valley. With an old church on the central plaza and a modern shrine on a mesa overlooking the town, San Luis bristles with Catholic symbols. It seems a short step back in time to the founding of the New Mexico colony, when picaresque gold-hungry conquistadors, Franciscan friars and Pueblo Indians came together, often violently, in a spare and sunburnt land. As Willa Cather put it in Death Comes for the Archbishop, perhaps the best novel about the region, the sunsets reflected on the Sangre de Cristo Mountains are “not the colour of living blood” but “the colour of the dried blood of saints and martyrs.”

The discovery of the 185delAG mutation in the valley and subsequently in New Mexico hints at a different story, with its own trail of blood and persecution. The significance of the genetic work was immediately recognized by Stanley M. Hordes, a professor at the University of New Mexico. During the early 1980s, Hordes had been New Mexico’s official state historian, and part of his job was assisting people with their genealogies. Hordes, who is 59, recalls that he received “some very unusual visits in my office. People would drop by and tell me, in whispers, that so-and-so doesn’t eat pork, or that so-and-so circumcises his children.” Informants took him to backcountry cemeteries and showed him gravestones that he says bore six-pointed stars; they brought out devotional objects from their closets that looked vaguely Jewish. As Hordes began speaking and writing about his findings, other New Mexicans came forward with memories of rituals and practices followed by their ostensibly Christian parents or grandparents having to do with the lighting of candles on Friday evenings or the slaughtering of animals.

Hordes laid out his research in a 2005 book, To the End of the Earth: A History of the Crypto-Jews of New Mexico. Following the Jews’ expulsion from Spain, crypto-Jews were among the early settlers of Mexico. The Spanish in Mexico periodically tried to root out the “Judaizers,” but it is clear from the records of trials that Jewish practices endured, even in the face of executions. According to Hordes’ research, settlers who were crypto-Jews or descended from Jews ventured up the Rio Grande to frontier outposts in New Mexico. For 300 years, as the territory passed from Spanish to Mexican to United States hands, there was almost nothing in the historical record about crypto-Jews. Then, because of probing by younger relatives, the stories trickled out. “It was only when their suspicions were aroused decades later,” Hordes writes, “that they asked their elders, who reluctantly answered, ‘Eramos judíos‘ (‘We were Jews’).”*

But were they? Judith Neulander, an ethnographer and co-director of the Judaic Studies Program at Case Western Reserve University in Cleveland, was at first a believer of Hordes’ theory that crypto-Judaism had survived in New Mexico. But after interviewing people in the region herself, she concluded it was an “imagined community.” Among other things, Neulander has accused Hordes of asking leading questions and planting suggestions of Jewish identity. She says there are better explanations for the “memories” of unusual rites—vestiges of Seventh-Day Adventism, for example, which missionaries brought to the region in the early 20th century. She also suggested that perhaps some dark-skinned Hispanics were trying to elevate their ethnic status by associating themselves with lighter-skinned Jews, writing that “claims of Judaeo-Spanish ancestry are used to assert an overvalued line of white ancestral descent in the American Southwest.”

Hordes disagrees. “Just because there are some people who are wannabes doesn’t mean everybody is a wannabe,” he says. But he acknowledges that Neulander’s criticisms have made him and other researchers more cautious.

Hordes, pursuing another line of evidence, also pointed out that some of the New Mexicans he was studying were afflicted by a rare skin condition, pemphigus vulgaris, that is more common among Jews than other ethnic groups. Neulander countered that the same type of pemphigus vulgaris occurs in other peoples of European and Mediterranean background.

Then the 185delAG mutation surfaced. It was just the sort of objective data Hordes had been looking for. The findings didn’t prove the carriers’ Jewish ancestry, but the evidence smoothly fit his historical theme. Or, as he put it with a certain clinical detachment, it’s a “significant development in the identification of a Jewish origin for certain Hispano families.”

“Why do I do it?” Hordes was addressing the 2007 meeting, in Albuquerque, of the Society for Crypto-Judaic Studies, a scholarly group he co-founded. “Because the fabric of Jewish heritage is richer in New Mexico than we thought.” His research and that of others, he said at the gathering, “rip the veneer off” the accounts of Spanish-Indian settlement and culture by adding a new element to the conventional mix.

One conference attendee was a Catholic New Mexican who heartily embraces his crypto-Jewish heritage, the Rev. Bill Sanchez, a local priest. He says he has upset some local Catholics by saying openly that he is “genetically Jewish.” Sanchez bases his claim on another genetic test, Y chromosome analysis. The Y chromosome, handed down from father to son, provides a narrow glimpse of a male’s paternal lineage. The test, which is promoted on the Internet and requires only a cheek swab, is one of the more popular genealogy probes. Sanchez noted that the test suggested he was descended from the esteemed Cohanim lineage of Jews. Still, a “Semitic” finding on this test isn’t definitive; it could also apply to non-Jews.

Geneticists warn that biology is not destiny. A person’s family tree contains thousands of ancestors, and DNA evidence that one may have been Hebrew (or Armenian or Bolivian or Nigerian) means very little unless the person decides to embrace the implication, as Sanchez has done. He sees no conflict between his disparate religious traditions. “Some of us believe we can practice rituals of crypto-Judaism and still be good Catholics,” he says. He keeps a menorah in a prominent place in his parish church and says he adheres to a Pueblo belief or two for good measure.

At the Albuquerque meeting, the new evidence about 185delAG prompted discussion not only among academics but also among some of the subjects. Robert Martinez, no immediate relation to Beatrice Wright, teaches history at a high school near Albuquerque. During his summer vacations he helps Hordes sift through municipal and church records in Latin America and Europe, studying family histories and looking for references to Judaism. He traces his roots to members of the first expedition to New Mexico, led by Juan de Oñate, in 1598. The Spanish explorer himself had converso relatives, Hordes has found, and included conversos in the expedition.

When he went to work as Hordes’ assistant ten years ago, Martinez, who is 45, was well aware of the disease in his family: several relatives have had breast or ovarian cancer. “Of course, I’d always heard about the cancer in our family on our mom’s side,” he says. “And then two of my sisters were diagnosed within months of each other.” Both women tested positive for 185delAG and have since died. “I carry the mutation too,” he says.

The Jewish connection caused no stir in his family, he says. “Me, I’m open. I want to know, Who am I? Where am I? We’re a strange lot, New Mexicans. We refer to ourselves as Spanish, but we have Portuguese blood, Native American, some black too. We descend from a small genetic pool, and we’re all connected if you go back far enough.”

Teresa Castellano, the genetic counselor, has spent time in the San Luis Valley explaining BRCA to community leaders, patients and others. BRCA carriers, she tells them, have up to an 80 percent risk of developing breast cancer, as well as a significant risk of ovarian cancer. If a woman tests positive, her children would have a 50-50 chance of acquiring the flawed gene. BRCA mutations are passed down by men and women alike. If a family has mainly sons, the threat to the next generation may be masked.

A year and a half ago, Castellano got a call from a laboratory technician advising her of another patient with a connection to the 185delAG mutation. The patient’s family had roots in the San Luis Valley and northern New Mexico. Their name was Valdez. At the top of the pedigree were eight siblings, two of whom, sisters, were still living. In the next generation were 29 adult children, including 15 females. Five of the 15 women had developed breast or ovarian cancer. Then came an expanding number of grandchildren and great-grandchildren, who were as yet too young for the disease but who might have the mutation. Only one or two members of the disparate clan still lived in the valley.

Ironically, Castellano’s initial patient, Therese Valdez Martinez, did not carry the mutation herself. Her breast cancer was a “sporadic” case, not associated with a known mutation. But Therese’s sister Josephine and her first cousin Victoria had died of ovarian cancer. Their DNA, retrieved from stored blood samples, tested positive for 185delAG. “Something’s going on with our family,” Therese said. “We need to wake up.”

Castellano offered to hold counseling sessions with members of the Valdez extended family in April 2007. With Therese’s backing, she sent out 50 invitations. A total of 67 people, including children, attended the session in a hospital conference room in Denver. Therese said, “One cousin—he won’t come. He doesn’t want to know. To each his own.”

The tables were arranged in a U-shape, rather like the mountains around the valley. Castellano stood at the open end. She pointed out that in addition to breast and ovarian cancer the Valdez family had several cases of colon cancer. “There’s some risk, it appears,” Castellano said, “and therefore everyone in the family should have a colonoscopy at age 45.” That caused grumbling among her listeners.

“This family has a lot of ovarian cancer,” she went on, “but appears not to have a breast cancer case under age 35. So we think the age for women for starting their annual mammograms should be 30 to 35. We recommend that our ‘185’ families do it by MRI every year. And if you do have 185,” she added bluntly, “get your ovaries out at age 35.”

A silence, then a question from a young woman in her 20s: “Can’t a healthy lifestyle help? Do you have to have your ovaries out at 35?”

“Taking them out will decrease your risk but not eliminate it,” Castellano said. Looking for support for this harsh measure, she smiled down the table at Angelita Valdez Armenta. Angelita had undergone the operation, called an oophorectomy. “Angie is a great example of how someone here is going to get old!” Months after the meeting, Angelita had her DNA tested and learned she was indeed a carrier of 185delAG.

The point of the meeting, which Castellano came to quickly enough, was to encourage family members to sign up for the DNA test. “Do you have to be tested?” she said. “No. But then you have to pretend you’re positive and be more proactive about your health and your screening.” Noting that the men were also at some risk of breast cancer, Castellano urged them to check themselves by inverting the nipple and feeling for a pea-sized lump.

Shalee Valdez, a teenager videotaping the session, put down her camera. “If you have the mutation,” she wanted to know, “can you donate blood?” Yes. “Can it get into other people?” No, you had to inherit it. Shalee looked pleased. Castellano looked satisfied. As of this writing 15 additional Valdezes have undergone testing for the 185delAG mutation, with six of them testing positive.

Even Stanley Hordes, whose two decades of historical research has been bolstered by the 185delAG findings, says that the greatest value of the genetic information in New Mexico and Colorado is that it “identified a population at risk for contracting potentially fatal diseases, thus providing the opportunity for early detection and treatment.” In other words, genes are rich in information, but the information that matters most is about life and death.

As she prepared for the Valdez family meeting, Castellano recalled, she wondered how the group would respond to what she had to tell them about their medical history. Then she plunged into her account of how 185delAG originated in the Middle East and traveled to New Mexico. The revelation that the Valdezes were related to Spanish Jews prompted quizzical looks. But, later, Elsie Valdez Vigil, at 68 the oldest family member there, said she wasn’t bothered by the information. “Jesus was Jewish,” she said.

Jeff Wheelwright, who lives in Morro Bay, California, is working on a book about the 185delAG breast cancer mutation.
Photographer Scott S. Warren is based in Durango, Colorado.

*Editor’s Note: An earlier version of this article incorrectly translated ‘We were Jews’ as ‘Erasmos judios.’ Smithsonian apologizes for the error.