Step into the heart of the Sonoran Desert with me, where the saguaro cactus stands as a timeless giant, a symbol of resilience and beauty. This majestic sentinel of the Southwest is not just a plant; it’s a vibrant ecosystem and a cultural icon, embodying the spirit of endurance. Let’s explore its centuries-long journey, its role as a haven for desert wildlife, and its deep significance to the indigenous peoples. Join me in celebrating the saguaro’s enduring legacy, a narrative of survival and the profound beauty of life in the harshest conditions.
The red berries of the Jack-in-the-Pulpit plant play a key role in seed dispersion, wildlife sustenance, and fueling its energy storage organ, the corm.
As the crisp air of autumn settles in and the leaves begin their spectacular transformation into hues of red, orange, and yellow, the forest floor comes alive with a myriad of hidden wonders. Among these wonders, the Jack-in-the-Pulpit (Arisaema triphyllum) stands out for its striking red berries and the role they play in the fall glory of the woodland ecosystem. In this essay, we will explore the beauty and significance of these red berries and how they are intrinsically linked to the plant’s corm.
Equipped with a Canon dslr / variable lens and Manfrotto carbon fiber (light) tripod, these macro still lifes were possible by keeping to shadow pools on a cloudless early October weekday
The Jack-in-the-Pulpit, a native perennial herbaceous plant of North America, is known for its distinctive appearance, featuring a hood-like structure known as the spathe and a tall, slender stalk called the spadix. It is during the fall season that the plant’s fascinating red berries make their appearance, contrasting vividly against the backdrop of autumn’s colors. These berries are the result of a process that begins in the spring, when the plant first emerges from its underground corm.
Throughout the growing season, the Jack-in-the-Pulpit devotes its energy to producing these striking red berries, which serve several important ecological functions. The red berries are not only visually appealing but also function as a means of reproduction for the plant. They contain seeds that, once mature, can be dispersed to establish new Jack-in-the-Pulpit plants. These seeds are often transported by animals that consume the berries, such as birds and rodents, which then disperse them in their droppings, contributing to the plant’s spread throughout the forest.
Jack-in-the-Pulpit Berries
The bright red color of the berries is a key feature that attracts birds, making them an essential food source during the fall and early winter months. Birds like thrushes, cardinals, and robins are known to feed on the Jack-in-the-Pulpit berries, aiding in seed dispersal while benefiting from the nutrient-rich fruits. This mutualistic relationship between the plant and its avian dispersers showcases the interconnectedness of the forest ecosystem, where each species relies on the other for survival and propagation.
The significance of the Jack-in-the-Pulpit’s red berries extends to the corm beneath the surface. The corm serves as an energy storage organ for the plant, helping it survive through the harsh winter months when the above-ground parts of the plant wither and die. During the fall, as the plant directs its energy toward producing berries, it also transfers nutrients to the corm, ensuring its vitality and readiness for the following spring.
Furthermore, the corm itself can serve as an energy reserve for the production of future berries and the growth of new shoots. As the plant enters dormancy, it relies on the stored energy in the corm to fuel its growth when conditions become favorable in the next growing season. In this way, the corm and the red berries are intricately linked, with the berries representing the culmination of a year-long process of energy accumulation and reproduction.
In conclusion, the red berries of the Jack-in-the-Pulpit are a captivating and vital component of the fall glory that graces our woodlands. Their vibrant color and ecological role in seed dispersal highlight the plant’s contribution to the forest ecosystem’s richness and diversity. Moreover, these berries are a testament to the interconnectedness of nature, as they are not only visually stunning but also an essential food source for wildlife. As we marvel at the beauty of fall and explore the wonders of the natural world, let us take a moment to appreciate the significance of the red berries of the Jack-in-the-Pulpit and their role in the intricate web of life that surrounds us.
Copyright 2023 Michael Stephen Wills All Right Reserved MichaelStephenWills.com
Have you wondered, “What is ‘pileated’ about a Pileated Woodpecker? The Latin word Latin pileatus means capped, so the adjective refers to the red “cap” the bird wears. Pileated Woodpeckers mmainly eat insects, especially carpenter ants and wood-boring beetle larvae. They also eat fruits, nuts, and berries, including poison ivy berries. Pileated woodpeckers often chip out large and roughly rectangular holes in trees while searching out insects, especially ant colonies. They also lap up ants by reaching with their long tongues into crevices. They may forage around the sides of human homes or even cars and can be observed feeding at suet-type feeders, as you can see below.
Our Resident Pileated Woodpecker enjoying a suet meal one spring evening
Usually, pileated woodpeckers excavate their large nests in the cavities of dead trees. Woodpeckers make such large holes in dead trees that the holes can cause a small tree to break in half. The roost of a pileated woodpecker usually has multiple entrance holes. In April, the hole made by the male attracts a female for mating and raising their young. Once the brood is raised, the birds abandon the hole and do not use it the next year. When abandoned, these holes—made similarly by all woodpeckers—provide good homes in future years for many forest songbirds and a wide variety of other animals. Ecologically, the entire woodpecker family is important to the wellbeing of many other bird species. The pileated woodpecker also nests in boxes about 4.6 m (15 ft) off the ground. The large cavities made by pileated woodpeckers during their nesting process not only serve as a home for the birds but also play an essential role in the forest ecosystem by contributing to nutrient cycling. Woodpecker cavities can lead to increased soil nutrient levels and microbial activity, providing a nutrient-rich environment for other plants to grow.
A pileated woodpecker pair stays together on its territory all year round and is not migratory. They defend the territory in all seasons but tolerate floaters during the winter. Drumming is most common during courtship and to proclaim a territory. Hollow trees are often used to make the most resonant sound possible. The pattern is typically a fairly slow, deep rolling that lasts about three seconds.
Pileated woodpeckers have been observed to move to another site if any eggs have fallen out of the nest—a rare habit in birds. The cavity is unlined except for wood chips. Both parents incubate three to five eggs for 12 to 16 days. The average clutch size is four per nest. The young may take a month to fledge. The oldest known pileated woodpecker was 12 years and 11 months old. Predators at the nest can include American and Pacific martens, weasels, squirrels, rat snakes, and gray foxes. Free-flying adults have fewer predators but can be taken in some numbers by Cooper’s hawks, northern goshawks, red-shouldered hawks, red-tailed hawks, great horned owls, bald eagles, golden eagles and barred owls.
Reference: “Pileated Woodpecker” Wikipedia
Images and Video Copyright 2023 Michael Stephen Wills All Rights Reserved
A Great Blue Heron spotted from Bear Trail during a family hike, perched on a splayed root of a tree undercut by flooding, fallen into Buttermilk Creek bed.
A heron recurves its long neck while perched. Adult herons have few natural predators and are rarely preyed upon due to their large size and sharp beak, but bald eagles (Haliaeetus leucocephalus) are known to attack great blue herons at every stage of their lifecycle from in the egg to adulthood.
Copyright 2023 Michael Stephen Wills All Rights Reserved
This large sign found along the Cayuga Waterfront Trial at the entrance to Renwick Woods. It provides the origin story (floodplain, delta of Fall Creek), how it came to be conserved and the importance of the place to birds.
The original entrance to the Fuertes Bird Sanctuary, now called Renwick Wood, was marked by this arch, designed by Louis Agassiz Fuertes, dedicated June 10, 1917.
The professor was born February 7, 1874, at Ithaca, the son of Prof. Estevan Antonio and Mary Stone (Perry) Fuertes. He was graduated by Cornell with the degree of A.B., in 1897, and married Margaret F. Sumner of Ithaca, in 1904. Since 1898 he had been a painter of birds.
Professor Fuentes illustrated such volumes as “Birding on a Broncho,” “Citizen Bird,” Song Birds and “Water Fowls.” His permanent work included habitat groups in the American Museum of Natural History; 25 decorative panels for F.M. Brewster, at New Haven, Conn., birds of New York at the State Museum, Albany; murals in the Flamingo Hotel, at Miami, Fla., paintings for the New York Zoological Society, Bronx. (Source: Find a Grave)
Misshapen tree trunk on the shore of Fall Creek, Renwick Woods
The flowers of this small shrub identify it as a member of the Rose family. The berries I captured in the following photograph are edible (non-poisonous), though astringent. Autumn time, the leaves turn red. It is native to eastern North America. I found these berrys along the Renwick Wood trail.
A pair of Mallard ducks foraging along a Fall Creek bayou on the edge of Renwick Woods where Stewart Park begins.
Ithaca Fire Department was training at their facility on Pier Road, next to Newman Golf Course, and across Fall Creek from Renwick Woods.
Copyright 2023 Michael Stephen Wills All Rights Reserved
A kiva is a space used by Puebloans for rites and political meetings, many of them associated with the kachina belief system. Among the modern Hopi and most other Pueblo peoples, “kiva” means a large room that is circular and underground and used for spiritual ceremonies.
The Square Tower with four Kivas
Similar subterranean rooms are found among ruins in the North American South-West, indicating uses by the ancient peoples of the region including the ancestral Puebloans, the Mogollon, and the Hohokam.
A portion of Cliff Palace including many Kivas, the round and square towers.
Those used by the ancient Pueblos of the Pueblo I Period and following, designated by the Pecos Classification system developed by archaeologists, were usually round and evolved from simpler pit-houses.
Two Kivas, one with broken wall.
For the Ancestral Puebloans, these rooms are believed to have had a variety of functions, including domestic residence along with social and ceremonial purposes.
The entire Cliff Palace from the overlook, from a single wide-angle image.
During the late 8th century, Mesa Verdeans started building square pit structures that archeologists call protokivas. They were typically 3 or 4 feet (0.91 or 1.22 m) deep and 12 to 20 feet (3.7 to 6.1 m) in diameter. By the mid-10th and early 11th centuries, these had evolved into smaller circular structures called kivas, which were usually 12 to 15 feet (3.7 to 4.6 m) across.
Sipapu
Mesa Verde-style kivas included a feature from earlier times called a sipapu, which is a hole dug in the north of the chamber that is thought to represent the Ancestral Puebloans’ place of emergence from the underworld
Here is a close-up of the kiva floor of the Balcony House.
Balcony House Kiva
The sipapu is the smaller pit in the floor to the left (north side) and partially blocked by the kiva wall. The larger is a firepit. The small wall to the right is placed to deflect airflow from a floor vent.
Balcony House Kiva, to the right is the floor vent in wall and deflector stone. There is the firepit and a tiny portion of the sipapu at the left edge.
I count 14 Kivas in the Cliff Palace panorama, including some with broken walls.
What is the Connection, if any, between Omphalos and Sipapu?
The global coordinate system was known to ancient Greeks, in fact they are credited with the discovery a system to locate any place on earth, an insight contained in myths of how Zeus founded Delphi as the “center of the world,” the place from which divinity irrupts, by setting two eagles at opposing ends of the world to fly, starting at the same time, same speed, the central world point identified by where the eagles’ paths crossed.
Bronze Coin from the Ptolemaic Kingdom of Egypt, reign of Ptolemy VI 2nd Century BC with the head of Zeus on one side and double eagles riding a thunderbolt on the other
To signify Delphi as this center a religious stone artifact, called an omphalos, was placed.
Most accounts locate the Delphi omphalos in the adyton (sacred part of the temple) near the Pythia (oracle). The stone sculpture itself (which may be a copy) is there to this day. The surface is a carving of a knotted net, the center hollow and widening towards the base. The omphalos represents the stone which Rhea wrapped in swaddling clothes, pretending it was newborn Zeus, in order to deceive Cronus. (Cronus was the father who swallowed his children so as to prevent them from usurping him as he had deposed his own father, Uranus).
The omphalos stone was believed to allow direct communication with the gods. Historians theorize the stone was hollow to allow intoxicating vapors breathed by the Oracle (priestess) to channel through it. However, understanding of the use of the omphalos is uncertain due to destruction of the site by Theodosius I and Arcadius in the 4th century CE.
That leaves us with the word, omphalos. In Greek the original meaning is navel, the anatomical reminder to humans of their source.
Comparing and contrasting these terms used by cultures separated widely by geography and time:
— sipapu is a religious symbol of the place ancestral peoples irrupted, born, into this world, emerging from the earth. From my readings, the word sipapu is a direct reference to the symbol. There are many sipapu, small holes in the floor of kivas (timetimes a hole in a wooden plank), representing a single place.
— omphalos is a religious symbol of where the divine irrupts into the world, from the earth, with direct linguistic natal (birth) associations. A single omphalos stone designates a single place.
Copyright 2023 Michael Stephen Wills All Rights Reserved
Up Blackpoint Wildlife Drive, about two miles from the entrance, we came to the parking area for Wild Bird Trail Head where I spent an hour or so admiring the sights. This Mangrove sprouting from brackish water is one of three known to grow here.
I’d say it is a Black Mangrove from the color of the bark. “Unlike other mangrove species, it does not grow on prop roots, but possesses pneumatophores that allow its roots to breathe even when submerged. It is a hardy species and expels absorbed salt mainly from its leathery leaves.”
The text in quotes is from the Black Mangrove wikipedia article.
Merritt Island National Wildlife Refuge, Titusville, Brevard County, Florida
Copyright 2022 Michael Stephen Wills All Rights Reserved
Up Blackpoint Wildlife Drive about two miles from the entrance we came to the parking area for Wild Bird Trail Head where I spent a hour or so admiring the sights.
This Tricolor Heron taking advantage of a perch provided by Black Mangrove growing from the brackish water. I assume it is resting as this heron stalks its prey in shallow or deeper water, often running as it does so. It eats fish, amphibians, crustaceans, gastropods, leeches, worms, spiders, reptiles, and insects.
Merritt Island National Wildlife Refuge, Titusville, Brevard County, Florida
Copyright 2022 Michael Stephen Wills All Rights Reserved
This series of wading shorebirds are from a mash alongside Blackpoint Wildlife Drive.
This Anhinga basked on a marsh bush just off Blackpoint Wildlife Drive on a January morning. Soaking in sunlight is most important for this waterbird as Anhinga features are not waterproof, after a session of diving, the bird is soaked through to the skin and need to warm up and dry off.
“The Anhinga sometimes called snakebird, darter, American darter, or water turkey, is a water bird of the warmer parts of the Americas. The word anhinga comes from the Brazilian Tupi language and means “devil bird” or “snake bird”. The origin of the name is apparent when swimming: only the neck appears above water, so the bird looks like a snake ready to strike. They do not have external nares (nostrils) and breathe solely through their epiglottis. Anhinga species are found all over the world in warm shallow waters.”
The American anhinga has been subdivided into two subspecies, Anhinga anhinga anhinga and Anhinga anhinga lleucogaster, based on their location. Anhinga anhinga anhinga can be found mainly east of the Andes in South America and also the islands of Trinidad and Tobago. Anhinga anhinga lleucogaster can be found in the southern United States, Mexico, Cuba, and Grenada.
“A kettle of Anhingas often migrate with other birds and have been described as resembling black paper gliders.”
The text in quotes is from the Anhinga wikipedia article.
Merritt Island National Wildlife Refuge, Titusville, Brevard County, Florida
Copyright 2022 Michael Stephen Wills All Rights Reserved
Michael Stephen Wills Photography 