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Are We Like Sheep?

Questions and reflections on cloning

THANKS TO BOOKS LIKE FRANKENSTEIN and movies like The Boys from Brazil, I long ago formed an anxious opinion of what happens when science starts restacking the building blocks of life. So it was with some trepidation, one day this spring, that I climbed the three flights of stairs in Paige Lab, on the western brow of the UMass campus, to meet some of the top DNA docs in the nation.

In these laboratories, suffused with the smells of sulfur and formaldehyde, experiments with genetic engineering and cloning, or exact replication of an organism from its own genetic material, have been in the works for a dozen years. Despite their slightly daunting workplace, professors James Robl and Abel Ponce de Leon of veterinary and animal science turn out to be thoroughly personable individuals.

Robl, a scientist wholly enthused by his lifework, is a reproductive and developmental biologist who has been involved with cloning for most of his career. When a Scottish sheep named Dolly hit the headlines in March, Robl was besieged by media requests on the subject; his views were cited in the New York Times and aired on National Public Radio.

Ponce de Leon, whose graduate degrees are from UMass and whose boot-black hair is in singular contrast with the whiteness of his beard, is avuncular in his cableknit sweater and philosophic manner. (He is also leaving us. In July, he takes up a new post as head of the animal science department at the Univesity of Minnesota.) Ponce de Leon's work is devoted to creating chromosome "maps" of farm animals: a boon in gauging exactly where to insert a gene in the cell of an animal one wishes to modify and replicate.

Together with colleague Steven Stice, professors Ponce de Leon and Robl head up one of the few cloning efforts in this country taking place at the university level. Unlike their counterparts in Edinburgh, they seek to genetically not whole animals, but embryos, or unborn offspring, from cattle, pigs, and poultry. They are confident that, with some further tinkering, the day will come when ''modified animals'' will produce a steady supply of insulin-producing cells for diabetics, organs for transplants, and chickens all exactly same size, with a predictable muscle- mass that meat producers and a growing human population will find appealing.

Three years ago, the three men launched a firm called Advanced Cell Technology, or ACT, to develop possible agricultural and pharmaceutical applications for their research. They rent office and laboratory space in downtown Amherst, and anticipate the doubling of their nine-person staff in the next year. Over the past year they've filed four patents, all still pending; while ACT retains exclusive licensing rights, the university owns the patents and would receive royalties from any products marketed. The scientists' estimate of the windfall that could be reaped by UMass is $10 million per product.

The prospect of profits at the end of the cloning rainbow is no small factor in keeping scientists motivated. There have been times when the future of cloning looked extremely uncertain, when the world watched as researchers heralded breakthroughs only to have their results debunked in subsequent tests. Said Robl, "We've done a lot of grunt work, looking at things in a very systematic way, step by step, trying to determine where we think there is commercial value." That tenacity is on the brink of paying off: If just one product licensed by ACT is successful in the ''multiple markets'' that have expressed interest in their work, estimated profits range from $200 million to $1 billion.

All of this raises fascinating and important questions in addition to the already massive ones posed by the biological promise, the moral and ethical implications of altering life, and the threat of abusing our powers in the lab.

First, how should UMass, or any university, respond when large amounts of money are flowing in its direction from outside sources? (For example, ACT's Main Street lab is sponsored by a poultry-breeding company in Maine.) If the work being done in a department is marketable, who should profit? In an era when corporate funding is replacing shrinking public monies, these questions become more pressing. The arrangement is that profits are shared between the individual, the department, and the university's general fund; a newly created university office guides researchers through the complex maze of patent procedure and law. How does this relate to the notion, however antiquated or imprecise, of the university as a place of pure inquiry?

Second, what is the mission of UMass, or of any university? Is it, as the original land-grant idea suggested, to provide the newest research to practicing farmers and train future ones? Is it to provide labs and materials to researchers who may also profit as individuals? Is it to act as a petri-dish for technologies that could be used by industry or the government? Perhaps the university's mission is all of the above. But then who or what determines if there are conflicts of interest, be they conflicts of money, materials or a faculty member's time? Or again, why devote resources helping struggling dairy farmers in Hadley if the future clearly lies in engineering cows whose milk produces the right amounts of protein for a highly profitable drug? Can universities afford not to head in that direction?

Finally, there is the fundamental role of the university as a forum for all voices when new ideas or technologys arise. That the UMass campus does serve as such a forum is reflected in the opinions that follow. But the experience of writing this article also suggested the constraints--perhaps political, perhaps professional, perhaps simply collegial--that operate within it. There were scientists hesitant to be interviewed for an article that might raise questions about colleagues' research. If the scientific fraternity generally is expressing enthusiasm, who wants to be a lone dissenter?

None of these questions is new--novelist (and academic) Jane Smiley raised them all in her recent book Moo--and none is unique to cloning. But cloning can be thought of as a rock dropped into a pool, with each concentric, ever-enlarging ring inviting us to consider the implications encompassed in a single technology.

On a final note, it was interesting to note that nearly all the people who shared their thoughts on this technology focused the conversation on cloned human beings. Though Robl, Stice, and Ponce de Leon assure us that the cloning of people is some distance down the road, it's clear that foremost in most people's minds is the ultimate, human form that cloning may take.

 Steve Goodwin, Biology:

''What captures people's imagination is this idea that you can create another you. Which is the one thing that absolutely turns out cannot be true. The really intriguing question about cloning is how much does your environment and your experience shape you, and how much is genetic? Who are the parents of the clone? In my opinion as a biologist, it's the individual who donates the genes. But then that raises the question of what does it mean to be a parent? Are you a parent because you contributed the genetic material, or because you spend years raising the child?

"I'm a little surprised at the stir the Dolly event created. I assumed eventually the technological difficulties would be overcome, but I can't imagine the societal reaction is going to be overcome anytime soon. It raises fundamental questions about life that often get put on the back burner because they're ongoing questions; there's no way we can bring closure to them.

 Christopher Carlisle, Episcopal Chaplain:

"One of the things I worry about is that all kinds of philosophies would develop around how to regard cloned persons as sub-human. 'We can maintain our prosperity if we have someone to do our dirty work, clean things up and carry things. Certain people are suitable for certain work...' It sounds pretty far out, but it resonates with racial overtones, classist overtones we already have ...

"Another problem lies in the motivation. The ethic of science is one that often doesn't look beyond the nose of its own curiosity. A friend of mine who's a science writer said that, very often, science does things simply because they're cool. Take the Manhattan Project. Scientists didn't really have to wrestle with the ethics because the technology and the discussion were taken over by the politicians. From our vantage point now, it's obvious that the logical conclusion of that research was to use the bomb to see how it worked.

"I have this image in my mind of the great vulnerability of the cloned person. With so much curiosity and monetary consideration at work, I envision this unborn cloned person standing as the sheep before the slaughter, with no one to defend her or speak for her. My vision of the Christian person's call is to stand with that unborn person as we begin to allow him to have his or her humanity.''

 Earnest Gallo, English:

"The theme of what becomes of people who usurp the role of God, and attempt to make hand-tailored populations, is found throughout literature and science fiction. The standard denunciation of cloning is Brave New World by Aldous Huxley. In the '50s there was a creation called 'the organization man.' The fear was people would be coopted by a massive machine and be forced to become carbon copies of each other. A whole body of literature and film developed around this idea of loss of individuality: the zombies, The Invasion of the Body Snatchers., The Stepford Wives.

"There is a beautiful short story by Ursula Leguin in which there is a wonderful, brilliant and intellectual person called John Chow. He's part of a team of twelve clones, male and female, wonderful but clannish people, who are working in a mining colony. Eleven are killed in an accident, and John Chow is left absolutely bereft. He transcends his ability to love only his in-group but no one else. The story, contrary to some of the previous literature, is not a denunciation of faceless hoards, it's a psychological look at cloning and its possibilities."

 Albey Reiner, Microbiology:

''I deeply sense there are higher laws which concern the material and non-material, and which our current scientific culture knows almost nothing about. Until we have the scientific and/or spiritual maturity to know these laws, we can't evaluate whether cloning violates them. This should argue for caution.''

 Peter D'Errico, Legal Studies:

"Cloning represents what I call the industrialization of life. It is the complete engulfment of science by industrial and commercial ends. It's hard to see that, because of all the hype around its being ableto prevent all kinds of disease and cure all kinds of ills. In fact the motivation has nothing to do with medicine and everything to do with the enhancement of corporate profit.

"Is the university aware of this? There are secotors that are very clear about the industrial utility of it, but not the social or ethical dimension of engaging in this work. They're thinking, 'This is where the funds are,' and they're right. A second sector is engaged in asking, 'What does it mean for our campus to be involved in this?' There's a third sector which is anti-industrial in general, whether that means opposing research in chemical pesticides or any other big business approach to life.

"The classical scientific agreement has always been that knowledge is to be shared. That all changes once you start thinking in terms of patenting knowledge. It becomes a legal thing. 'If I'm doing this, you can't. If I can profit from it, I won't share my research. Until I can say I own the results, I won't publish.' That was the case with Dolly--they didn't announce it to the world, didn't publish the article for fourteen months after they had success. Instead of saying, 'Here's my experiment, see if you can reproduce my results,' scientists are holding their knowledge close to their chests. It's a head-on collision between the purpose of a university and the marketplace."

 Abel Ponce de Leon '75G, '81G, Veterinary and Animal Science:

"There are very many things that are going to happen in the next decade to improve the therapeutic applications of cloning. Some people object to the idea that a pig's liver can be cloned for transplantation in a human body, for example. If that's the objection, then the first cornerstone of this discussion is whether we should consume animals or not. If you use the animal for meat, in my opinion you can use it for therapeutic purposes.

'"Cloning is not new. It has existed for millennia, starting when the Incas, the Aztecs, the Egyptians propagated strains of grains, corn, wheat--primitive ways of cloning, but the concept of it has always been around. Or take twins--it never crosses one's mind that this is natural cloning, Put in that perspective, cloning-- which is not an invention, but a discovery of something that already exists--might not be conceptually that troublesome for people.

"But when you clone more complex animals, that clears up the path to clone a human being, and that's when people lose perspective for lack of information, or plain ignorance. There's no work being done in this area now, but I'm sure someone, somewhere would like to do it. We don't know how but I'm sure that with enough time and effort it's going to happen.

"Society has to reach maturity, and society reaches maturity when it is pressed to discuss the issues. Only when we wrestle with an issue and grapple with it can we finally put in the mechanisms, legal and otherwise, to deal with it. Knowledge comes only in bits and pieces,

"But just because we haven't reached maturity doesn't mean we should neglect technology. It's given us a lot of benefits, even though everything has a potential to be used in the wrong way. I say a knife has the potential to be used as a utensil to carve food, or to make a sculpture -- but you can also use it to kill a human being.

"DNA was discovered only in 1947. The advances we've made since then have been incredible, Now this is the path we find we're on. The future holds much, much promise for improving things, for living more harmoniously with our environment and supporting these huge populations who are not going to have enough to eat under our current food production system.

"I'm not hiding under an umbrella of 'I'm just a scientist and it's not my problem,' For example, to me creating a human being for replacement purposes is immoral, If I saw cloning was taking us as a society in the wrong direction, I would cut all the work on this."