Basically everyone has incest in their pedigree somewhere, (as I pointed out in a previous post.)
What is important is to realize that this is not important; In the past, people had fewer choices, and had less means of expressing agency or control over such atrocities committed by others upon them. We cannot change the past, but we CAN change the present, and the future.
These days we DO have those choices, and means. These are the tools by which we can shape the present and the future.
This is a rhetorical statement created by a person who seeks to limit those choices and means, for purely ideological (and likely religious) reasons, despite the well established consequences and actual harm that such limitation imposes.
This individual is seeking to demonstrate, through rhetoric, that "what we have now" is "a product of limited choice", and is not so bad. The first part-- what we have now being the result of prior lack of choice, is unquestionably true. However, the implied "not so bad" is wrong-- We understand that these things are deleterious, and we have the means to enable choice and agency for those directly implicated, and are able to make such choices. Denying them the agency to make those choices is unconscionable.
There are layers of implication in the rhetoric used; If you disagree that the current is "not so bad", would you wish to change the past if possible? Would you do so, even if it would cause your own elimination?
These ancillary implications are intended to play on an audience participant's mind, and trigger self preservation instincts, to rally them into accepting the proposition. Being a more informed and critical thinker, (or at least I like to think I am), I instead am predisposed to saying "If it is possible for me to make a choice now, in the present, that would have undone all the suffering and hardship caused by the lack of choice and agency people had in the past, by offering them that power and agency-- I would choose for them to get that choice and agency, even if it results in my own elimination from history. My existence is not worth the suffering of my ancestors."
The rhetoric is intended to be seen with regard to how a hypothetical future generation would respond to our willful employment of means that would result in their elimination, you see-- I counter, that the future generation that would be created-- with maximal agency regarding such choice-- would be more secure and happier with their pedigree than one that results from the suffering of their ancestors, due to the lack of that choice.
I would rather that my ancestors have had better means and choices, even if that means I would not exist now. I think this is the actually rational thing to conclude. The representative clearly thinks otherwise.