Climbing Piestewa Peak: Multicultural Pilgrimage to a Phoenix Desert Dawn

In the cool predawn, strangers from every background climb a stone stairway above Phoenix, trading city lights for desert silence as sunrise spills gold across Piestewa Peak.

Arriving at 5 am there is a line of trucks and cars and Piestewa Peak parking almost full when I grab a spot in the predawn darkness. The desert air has that deep, merciful coolness it offers before sunrise, edged with the long-remembered scent of creosote. Car doors close with soft thuds, headlamps blink on, and a loose procession of strangers begins to funnel toward the trailhead like pilgrims, even now white and red headlamps sprinkle the upper slopes.

At first the climb exists only in a narrow cone of light, my lamp illuminates the scant gravel, uneven steps, and each scuff of boot or shoe sounds loud in the hush. Somewhere below, the city hums, but here the conversation is mostly breath and the occasional murmur of greeting as we fall into the rhythm of the climb.

My beam catches a young couple just ahead, their hands knotted together. They speak Spanish, laughing quietly as they miss a step and bump shoulders. Behind me an older man in a Veterans cap leans heavily on trekking poles, his companion—maybe daughter, maybe friend—matching her shorter stride to his with patient care. A group of women in bright leggings and braided hair moves past us in a burst of energy, their languages overlapping—English, maybe Vietnamese, something I cannot place—like the weaving of a rug. A man passes me, a drum on his back. Piestewa draws them all, before dawn, to this rib of stone in the center of the Phoenix basin.

As I stop to rest myself and turn off my headlamp, ahead the trail tilts steeper the steps fade to rock, irregular and unforgiving: a stairway carved from ancient volcanic bones. With my dark adaptation, surfaces reflect star and city light, leading the eye down the ridge toward the dark quilt of neighborhoods below. Later, captured in the photograph, those steps will twist away like a stone dragon’s spine, the city waking beyond in soft pastels. Now they are simply work for legs and lungs.

The desert plants materialize around us as shapes before they acquire color. Saguaros stand like sentinels along the slopes; their arms lifted in silhouette. Ocotillo rise as witchy bundles of sticks, each spine leafed out from October rains the leaves catching a little light. On a small plateau a family has paused; the father adjusts a tiny headlamp on his son, no more than six, who is insisting, with fierce determination, that he can carry his own water. “Almost there, campeón,” his father says, and the child straightens like a soldier.

The dark begins to soften at the edges. Over the eastern horizon a thin band of orange appears, a delicate seam between night and day. In one direction, the city stretches out in a glittering net of streetlights, the squares of parking lots and subdivisions catching the last of the darkness. In the other, the mountains are still black cutouts, their profiles sharp as paper against a gradually brightening sky. One of my images will hold that moment: the jagged ridge of Piestewa in shadow, the valley below already spangled with light, a single towering saguaro rooted at the cliff’s edge like a punctuation mark.

November 2025 while visiting Pam’s family in Phoenix

Higher up, the trail narrows and the rock turns rougher. We fall into single file, strangers linked by a line of effort. A runner comes flying down, feet barely touching stone, breath steady and controlled. “On your left,” he calls, and we part for him like water. A woman with a hijab tucked neatly under her ball cap leans against the retaining wall, stretching a calf muscle, her friend counting in accented English: “Ten more seconds, you can do it.” Near one bend a hiker pauses to press a hand against the rock face, whispering a quiet prayer in a language I do not recognize. It is a small, intimate moment, gone almost before I register it.

The last push to the saddle is steep, the steps uneven, the sky now a cascade of colors—copper, rose, faint lavender melting into a high dome of blue. The silhouettes of distant ranges sharpen: the Estrellas?, the Superstitions?, low ridges whose names I do not know. On the horizon, the first thin line of sun breaks free, setting fire to the edges of clouds. In another photograph, framed by dark rock and desert trees, that sunrise becomes a golden portal at the end of a shadowed corridor of stone.

We reach a broad ledge just shy of the summit as the light finally spills over us. People are already gathered there: a trio of college students taking selfies, a pair of retirees sharing thermos coffee, a solitary man sitting cross-legged with eyes closed, face open to the warmth. The city below is suddenly transformed. The carpet of lights dims, replaced by the clear geometry of streets and rooftops, golf courses and parking lots, all laid out like a model at our feet. The mountains that hem the basin—once anonymous shapes—now reveal their ridges and ravines in sharp relief.

For a few minutes conversation dies away. Everyone seems to feel the same thing: that fragile instant when the sun clears the horizon and the desert shifts from silver-blue to gold. The rocks around us, sharp and broken in the photographs, glow honey-colored. Saguaros catch light on their spines, each thorn a tiny ember. Even the dusty air seems to shimmer.

Down below, a new wave of hikers starts up the trail, latecomers walking into full daylight. We, the predawn climbers, share a small, quiet complicity. We have seen the city from the backside of night, watched the day arrive from a perch of jagged stone. Piestewa Peak has turned us, for an hour or two, into a single, breathing organism: many hearts, one climb, all of us stitched together by the steep path and the slow unveiling of the sun.

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University of Arizona Homecoming 2003: Cheerleading, Tradition, and Tucson

At my first UA Homecoming since ’75, I stepped back into the parade, camera in hand, capturing three airborne moments that felt like returning home.

In November 2003, at fifty and traveling Arizona with my son Sean, I returned to the University of Arizona for my first Homecoming since graduating in 1975. I’d made the freshman cheerleading squad my first year in Tucson, and when the alumni invitation arrived, I couldn’t resist.

ArizonaCheer2003
ArizonaCheer2003

At the cheer alumni reception on November 7, the room felt instantly familiar—handshakes, stories, and a current squad packed with scholars as well as athletes. I mentioned to advisor Phoebe Chalk that I hoped to photograph the parade. “The squad already had photographers”, she said, so I planned to work from the sidelines.

ArizonaCheer2003
ArizonaCheer2003

I came prepared the next day with a Sony Cybershot F828. It was “Sony’s flagship prosumer digital camera” at the time. It worked well that day, the variable lens was especially helpful.

ArizonaCheer2003

At the staging site, I solved access with a simple ask. I approached UA President Peter Likins, explained I wanted to photograph the cheerleaders, and he nodded, made a quick call, and waved me on. The team recognized me from the evening before, and I fell in step with them at the head of the procession

ArizonaCheer2003
ArizonaCheer2003

As we passed the Flandrau Science Center and crossed Cherry Avenue, a stunt group set quickly: bases J. Justin VandenBerg, Ricardo Abud (captain), and Robert Scoby with flyer Taylor Hendrickson. They launched her high for a full flip and clean catch. I caught the moment of collective focus—an image I call Mind.

ArizonaCheer2003

We progressed until the stunt group reset. This time I framed the instant of takeoff—limbs aligned like clockwork—I call this image Aerialists.

ArizonaCheer2003

The next flyer to launch was Kristen Ortega, here standing on the shoulders of her partner.

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In front of the review stand, flyer Kristen Ortega rose into a poised extension and flight returned safely to the same three pairs of hands. Grace is the image title. 

ArizonaCheer2003-1

The rest of the parade streamed past in a blur of alumni, bands, and banners. Afterward, a squad member took a picture of me with the team—two eras in one frame. The cheers change; the spirit doesn’t.

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ArizonaCheer2003-1
ArizonaCheer2003-1
ArizonaCheer2003-1
ArizonaCheer2003-1
ArizonaCheer2003-1

Click link for another posting about Arizonians, “Portrait of a Navajo Guide.”

Click link for another posting about Arizonians, “History and Ghosts of the Triangle T Ranch.”

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Autumn Reflections: The Majesty of Acer Rubrum

On a serene autumn afternoon by Beebe Lake, a solitary red maple stood out against the backdrop, showcasing its vibrant colors and resilience, symbolizing autumn’s fleeting beauty.

It was one of those serene autumn afternoons that linger in memory, the kind where the sky seems impossibly clear, the air crisp and gently scented with fallen leaves. I stood at the edge of Beebe Lake, my gaze first drawn to the textured concrete dam holding back the water, its weathered facade contrasting sharply with the soft reflections shimmering across the lake’s calm surface. Beyond, the wooded hillside rose gently, a tapestry woven with the warm hues of autumn—golds, greens, oranges, and reds mingling like brush strokes on a canvas.


An October Glory, turning before all others

Yet amidst this collective beauty, one tree captured my attention, singular in its brilliance—a solitary red maple standing proudly on the lakeshore. Its leaves had turned a vivid crimson, blazing brightly as though defying the muted earth tones surrounding it. Even from a distance, framed and partially obscured by larger trees, its vibrant reflection cast a fiery echo on the water, rippling softly in the afternoon breeze.

The maple, Acer Rubrum, seemed perfectly at home here, thriving robustly at the water’s edge. I remembered reading how adaptable red maples are, able to flourish in conditions ranging from dry uplands to swampy shores. This spot, near the edge of the tranquil Beebe Lake, seemed to showcase its resilient character perfectly.

Up close, the maple’s glow was even more striking. Its leaves cascaded in fiery clusters, hues deepening from bright scarlet at the tips to a darker maroon closer to the branches. This dramatic gradient seemed symbolic of autumn itself—beautiful, fleeting, and subtly tinged with the melancholy reminder of winter’s approach.

The Red Maple (Acer Rubrum) to tolerant of diverse conditions, making it a perfect choice for this spot on the short of Beebe Lake.

A memory surfaced of early spring in the Finger Lakes region, a time when maples, including this red maple, generously share their sap. Though not traditionally tapped like its sweeter cousin, the sugar maple, this species’ sap can indeed be boiled down into syrup, a surprising sweetness hidden within its sturdy trunk. Standing in its shadow, imagining those early spring days, it seemed astonishing that the same tree could offer both the delicate sweetness of syrup and the fierce beauty now on display.

Curiously, the transformation of the tree appeared methodical yet whimsical—it changed colors from the top down, its upper branches already bare, exposing slender twigs pointing skyward. Like an artist carefully removing layers to reveal something deeper beneath, the maple unveiled its upper bare bones first, as though reminding observers of the quiet strength supporting its autumn splendor.

This Red Maple (Acer Rubrum) turns from the top down and has already bare for most top branches.

As I lingered, taking in this turning tree, joggers passed by along the path, their rhythmic footsteps a gentle percussion beneath the rustling leaves. Briefly, they glanced toward the vivid maple, perhaps drawn, like me, by its striking contrast to the surrounding foliage. It felt like we shared a secret admiration for this singular tree, recognizing in it a quiet assertion of individuality amidst conformity.

Eventually, I viewed the maple once more from afar, framed now by broader sweeps of branches and leaves, partially obscured but no less vivid. Through layers of leaves and dappled sunlight, it glowed like a distant flame, a beacon that seemed to encapsulate the entire mood of the season—warm yet cool, bright yet transient.

The Red Maple (Acer Rubrum) is the first to flower in spring and the first to turn in autumn.

Walking away, the image of that maple lingered, its reflection shimmering gently in the afternoon sun, a moment suspended between summer’s lush vitality and winter’s bare stillness. Beebe Lake had offered scenic beauty, a quiet meditation, a reflection mirrored not only on its tranquil surface but in the heart of an observer captivated by a single tree’s fleeting glory.

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Exploring Sipapu Bridge: A Scenic Descent

Experience the thrill of descending into Utah’s White Canyon—slickrock trails, driftwood ladders, and stunning views await at Sipapu Bridge in Natural Bridges Monument.

The final descent into White Canyon to view Sipapu Bridge, Natural Bridges National Monument near Blanding, Utah

Final Step

Here is a photograph of the final stage of our descent into White Canyon. Here the trail traverseed a type of sandstone called “Slickrock.” For Pam and I the surface was like sandpaper and, for the right type of shoes, provides great traction.

That day I wore Lowe hiking boots with a harder sole and these could slip at times. I’d recommend a different shoe for the trail, but my boots come over the ankle and provide great support. Plus, the canyon bottom is sandy, so high boots prevent sand from falling into the shoe. A perfect choice for this trip is a high boot that provides support, with a softer sole on a hard and light shank (to protect you against sharp rocks).

What is Slickrock?

Slickrock was named by the first settlers and explorers who discovered their iron shod horses lost footing on the steep slopes of this sandstone.

This was another feature of Pam and my descent into White Canyon. The sandstone weathers in a way that produces steep slopes over which the trail must pass and the traveler navigate. I chose this image as a Fine Art print (part of a series featuring Natural Bridges National Monument) because this part of the trial is strange and beautiful.

The hard rock cliffs are resistant to wear and, in this climate, weather to provide rounded surfaces. The cliff face is scalloped and marked with desert varnish striations that “pop out” from the red rock. Then, there is the clear light and bright morning sky on a summer morning that promised thunderstorms.

Gratitude

Then, there are the personal memories of that iron railing drilled into the rock and that marvelous looking ladder created from driftwood found in the canyon.  That ladder is a work of art!!  The photograph does not reproduce the feeling Pam and I had at that point of the descent.  I needed to climb down the ladder backwards (facing out) and holding on .

We were both grateful to reach the sandy stream bed in White Canyon.

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Celebrating Community at Dryden Dairy Days Parade

Experience the joy of small-town tradition as three generations celebrate cows, community, and colorful floats at the 2025 Dryden Dairy Day Parade in upstate New York.

On a glorious Saturday morning—June 14, 2025—the small village of Dryden, New York, once again came alive with one of its most beloved traditions: the Dairy Day Parade. I had the joy of attending this year’s festivities with my daughter-in-law, Jennifer, and my two grandsons, Sam and Rory. We set up along Main Street, folding chair ready and anticipation high, surrounded by a growing crowd of families, neighbors, and out-of-town visitors drawn by the charm of this time-honored event.

Dryden Dairy Day, first held in 1980, has long celebrated the area’s agricultural roots—particularly the dairy farms that once dotted the Finger Lakes region in greater number. Though the rural landscape has changed, the community spirit endures, embodied each year in this cheerful, inclusive parade. And what a parade it was.

Sam and Rory, who started out quietly nestled together in a red camp chair, quickly leaned forward in excitement as the opening marchers passed. Veterans in pressed blue shirts and caps bore the flags solemnly, stepping to the rhythm of distant drumbeats. The boys gladly collected candy thrown to the crowd by the paraders.

Then came the color and music—floats festooned with balloons, hay bales, streamers, and, of course, cows. The Jerry Dell Farm float, labeled “LegenDAIRY Superheroes,” stole the show with its red metal rails, a large cutout Holstein suspended in mid-leap, and enthusiastic kids handing out “Got Milk?” flyers. The float’s theme—half play, half tribute—offered a nod to the hardworking farmers past and present who’ve kept local dairies running despite national challenges.

Behind them, children waved from trailers turned farmyard dioramas. In one, rabbits and baby chicks nestled on pastel blankets inside red and gray wagons, drawing audible “awws” from the crowd. Another float featured kids feeding baby goats from white pails, an irresistible scene that reminded us of the joys of hands-on farm life.

Marching groups followed, each bringing their own spark. A contingent from Tompkins Cortland Community College, all in matching green shirts, smiled and waved. Their banner and cheetah logo brought cheers from alumni in the crowd. Girl Scouts from Troop 427 of Golden Meadows brought peace signs, love hearts, and Girl Scout green to life as they passed, handing out candy and smiles with equal generosity.

We clapped for the “Wreaths Across America” semi-truck—a rolling tribute to fallen soldiers. Its stars-and-stripes exterior and the wreath-emblazoned motto “Remember. Honor. Teach.” was a solemn visual counterpoint to the general jubilation, grounding us in gratitude amid celebration.

One of the most magical sights for Sam and Rory came next: a medieval knight on horseback, gleaming in armor, carrying a long lance. This was no Renaissance Fair actor but a local reenactor embodying chivalry and pageantry for the kids. Rory, eyes wide, whispered, “Is that a real knight?” and I nodded with a smile. The horse, a proud palomino with flowing mane, trotted as regally as any steed from storybooks.

At one point, we found ourselves surrounded by people wearing cow-print headbands and passing out themed goodies—a detail that would feel odd anywhere else but felt perfectly at home here. Even the Girl Scouts managed to mix tradition with whimsy, some donning glittering horns and cow ears for the occasion.

I selectively captured photos, while Jen and the boys soaked in the sights and sounds: the distant whinny of ponies, the rustle of candy wrappers on the pavement. Parades like this are entertainment and intergenerational bridges, connecting the past with the present, the seasoned farmer with the wide-eyed child, and the local with the visitor.

As the parade wound down and the last float passed, we lingered a while longer. The boys were still buzzing with excitement, eager to share their favorite parts—“the knight!” said Rory, “the baby goats!” said Sam. For me, the most treasured moment was watching my grandsons engage so deeply with the richness of local heritage, waving to friends in the parade feeling part of something bigger than themselves.

Dryden Dairy Day reminds us that community is people lining the street on a Saturday morning. It’s floats handmade with care. It’s generations walking side by side—and sometimes sitting in the same chair—laughing, learning, and loving the place they call home.

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Discovering Stillness in Nature’s Embrace

A bench beside a cedar, unchanged through time, stirred memory and gratitude—reminding me that some places wait quietly, holding space until we find them again.

A lingering memory hovers over this spot. The soft crunch of gravel beneath my boots, the filtered light through pine and oak, the scent of warm stone and moss—all of it felt at once familiar and distant, like a half-remembered tune that returns in full when you hear the first few notes. I hadn’t thought about the simple bench until I turned the bend this summer day on the South Rim Trail.

It was still there. The same humble bench nestled beside a cedar, its weathered frame now bearing the patina of years. The tree remained slightly bowed as if in silent conversation with the bench it had embraced.. The space between them, still and shaded, seemed to invite reflection without demanding it.

I sat down, letting the moment settle around me. In the gorge below, water moved quietly through sculpted shale, the same layered gray that once caught my attention through a camera lens long packed away. From this overlook, the view had scarcely changed: stone and water, green clinging to cliff, sky rolling in above it all. My photograph captures it now just as it might have then—perhaps from the same angle. The gorge unfolding in a graceful arc, with trees perched impossibly along the sheer face.

It struck me, not as a grand revelation but with quiet certainty, that very few places in life offer such stillness. So much shifts in the world—landscapes erode, trails are rerouted, lives move forward. Yet here I was again, sitting in the same spot, as though the intervening decades had folded in on themselves.

Back then, I had rested here out of curiosity, pausing to take in the view, enjoy a respite. Now, I sat with a deeper kind of stillness. The second photograph holds the space as I found it—quiet, dappled with shadow, edges softened by time. The fence beyond it remains, unchanged, a modest boundary between the trail and the deep gorge beyond.

I don’t remember what thoughts filled my mind that first time. But today, a kind of gentle gratitude rose instead. Gratitude for the bench, yes—but also for the path that led me here again, for the act of remembering, and for the rare gift of finding something familiar, something steady.

A final image frames just the bench, its surface worn smooth, its structure slightly leaning now. A single flower petal had fallen on the wood—a quiet grace note in the morning light. I stood and took that last photo as a way of holding the moment, though I knew no picture could fully capture what it meant to find something that had waited without fanfare.

As I turned and walked back along the rim, I felt lighter. Not because time had reversed or been conquered, but because it had been witnessed—and somehow, that was enough.

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Among the Trout Lilies in Sapsucker Woods

On April 22, 2025, a wanderer discovers a trout lily, representing nature’s cycles, patience, and the interconnectedness of life through blooming, pollination, and nutrient cycling.

On the bright afternoon of April 22, 2025, I wander slowly through Sapsucker Woods, last year’s oak leaves soft underfoot and the smell of damp earth in the air. The trees stand bare, and somewhere a woodpecker drums as I search the ground for any sign of spring. A flash of gold catches my eye at the mossy base of a tree. Kneeling down, I find among the leaf litter a small wildflower glowing yellow.  It is a trout lily – Erythronium americanum – a solitary, nodding bloom on a slender stem. Six delicate petals flare backward, golden with a few reddish freckles near the throat; long stamens dangle beneath. Two lance-shaped leaves hug the ground, green marbled with burgundy-brown. Their mottled pattern looks like a brook trout’s flank. This flower is known by many names: “trout lily” for its fish-like leaves, “dogtooth violet” for its pointed white bulb 1, and “adder’s tongue” for its tongue-shaped leaf tip.

Its formal name, Erythronium americanum, comes from the Greek for “red”2—odd for a yellow bloom until one remembers the purple dogtooth violets of Europe. Americanum simply marks it as native here. I soon realize these trout lilies are not alone – dozens of dappled leaves carpet the damp earth around me. Most show no blossom at all, only a single freckled leaf standing alone. Only the older plants with two leaves manage to lift a yellow flower. In fact, they often form extensive colonies on the forest floor. I’ve learned a trout lily may wait seven years to bloom its first time3. Seasons of patience pass unseen underground, and then one spring it earns the chance to unfurl a golden star. That slow, patient rhythm of growth fills me with wonder.

A tiny black bee—or maybe a fly—lands on the trout lily’s bloom, drawn by its promise of pollen. It disappears into the flower’s downturned bell, brushing against the dusting of pollen inside. In early spring, few other blossoms are open, so this little lily is a lifeline for hungry pollinators4. There is even a solitary “trout lily bee” that times its life to these flowers5. Flower and insect share an ancient pact: the lily feeds the visitor, and the visitor carries the lily’s pollen onward to another bloom.

Within a week, the trout lily’s golden star will wither. By the time the canopy closes overhead, the flower will have curled into a green seedpod that splits open by early summer, releasing its seeds6. Each seed carries a tiny parcel of food irresistible to ants7. Ants haul the seeds to their nest, eat the morsel, and abandon the seed in their tunnels—unwittingly planting the next generation. The name for this circular ecological dance is myrmecochory. Over time, the colony inches across the forest floor, guided by these tiny gardeners. During its short life above ground, this little lily helps the forest. Its roots soak up nutrients from the damp soil, keeping them from washing away in spring rains8. When the plant dies back, those nutrients return to the earth as the leaves decay, nourishing other life. In this way, a patch of trout lilies forms a quiet bridge between seasons—capturing nutrients in spring and returning them by summer’s end. I touch one cool leaf, feeling connected to this cycle.

I rise and take a final look at the little yellow lily. Its brief bloom reminds me that life’s most beautiful moments are fleeting yet return each year. This blossom will vanish in a few days, a blink of the season, but it will come back next spring as faithful as hope. In its patience and generosity, I sense kinship. Like the trout lily, we too have long periods of waiting and rare moments of blooming. We also rely on small kindnesses to help us thrive—like a friend in hard times or a community that carries our dreams to fertile ground. And we are part of a larger cycle, giving and receiving, leaving something of ourselves to nurture the future. As I continue down the trail, I carry the image of that humble flower with me—a gentle assurance that even the smallest life can leave a lasting impression, and that hope will always return with the spring.

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Footnotes

  1. wildadirondacks.org Trout lily’s common names: “Trout lily” refers to the trout-like mottling on its leaves, while “dogtooth violet” refers to the tooth-like shape of its underground bulb (despite not being a true violet). It is also sometimes called “adder’s tongue.” ↩
  2. en.wikipedia.org The genus name Erythronium comes from the Greek erythros, meaning “red,” originally referring to the red-purple flowers of the European dogtooth violet (Erythronium dens-canis). The species name americanum denotes that it is native to America. ↩
  3. peacevalleynaturecenter.org Trout lilies often grow in large colonies and most individuals in a colony are non-flowering. A plant typically needs about seven years of growth before it produces its first bloom. ↩
  4. peacevalleynaturecenter.org Spring ephemeral wildflowers like the trout lily provide crucial early nectar and pollen for pollinators (bees, flies, butterflies) emerging in early spring. ↩
  5. appalachianforestnha.org The trout lily miner bee (Andrena erythronii) is a solitary bee whose life cycle is closely tied to the trout lily; it forages primarily on trout lily flowers, making it a specialist pollinator of this species. ↩
  6. wildadirondacks.org After pollination, trout lily flowers are replaced by seed capsules that ripen and split open to release the seeds in late spring. ↩
  7. atozflowers.com Erythronium americanum seeds have a small fleshy appendage called an elaiosome, which attracts ants. The ants carry the seeds to their nests, aiding in dispersal in exchange for the food reward, a mutualism known as myrmecochory. ↩
  8. pubmed.ncbi.nlm.nih.gov By growing and taking up nutrients during the brief spring season, trout lily plants help retain important nutrients (like potassium and nitrogen) in the ecosystem. When the plants die back and decay, those nutrients return to the soil, contributing to the forest’s nutrient cycle. ↩

Frabel’s Tower of Babel: A Modern Artistic Interpretation

At McKee Botanical Garden, the glass sculpture Tower captivates with its beauty, symbolizing unity amidst nature, blending art and environment.

The air was crisp yet warmed by the steady rays of the January sun as I wandered through McKee Botanical Garden. The interplay of light and shadow danced across the palm fronds, creating an enchanting ambiance that whispered serenity. My pace slowed as I approached a reflective pond tucked away within this verdant sanctuary. There, shimmering like a fragment of the heavens brought to Earth, stood a glass sculpture titled Tower.

At first glance, the sculpture seemed ethereal, almost unreal—a spiral staircase to the skies crafted of crystalline spheres and slender rods. Its reflection on the water below doubled the dreamlike quality, as if the sculpture extended into an unseen realm. Upon closer inspection, I noticed the intricate craftsmanship of Hans Godo Fräbel, the sculptor whose genius birthed this luminous creation.

A nearby sign informed me that Tower is a larger version of Fräbel’s 1979 work Tower of Babel. It described how the sculpture’s glass rods and spheres were meticulously arranged to create abstract, clear shapes that play with light. Indeed, as the sun shifted overhead, the sculpture sparkled, refracting sunlight into tiny rainbows and revealing textures hidden within its transparent façade.

The setting amplified its majesty. Towering palm trees framed the sculpture, their dark green leaves offering a contrasting backdrop to the glass’s brilliance. Water lilies floated lazily on the pond’s surface, and an occasional ripple sent the reflection dancing. The combination of nature and art created an environment that felt both grounding and transcendent.

Standing before this masterpiece, I felt a profound connection to its narrative. The reference to the Tower of Babel resonated deeply. Here was a modern interpretation of an ancient story, one of human ambition and divine mystery, yet here it existed harmoniously in nature, not in defiance of it. The clear glass, fragile yet resilient, seemed to symbolize transparency and unity—a stark contrast to the biblical tale’s discord.

I lingered, watching how the sunlight flirted with the sculpture, how it cast prismatic shadows onto the surrounding foliage. Each sphere held reflections of the garden, tiny worlds encapsulated in glass, reminding me of the interconnectedness of all things. This moment, this meeting of human ingenuity and the natural world, felt timeless.

As I turned to leave, I glanced back one last time. The Tower stood resolute, a testament to creativity and a gentle reminder of the beauty that arises when humanity and nature coexist in harmony. It was an encounter that left me both inspired and at peace, grateful for the opportunity to witness such a sublime union of art and environment.

Click me for a dinosaur at McKee Gardens, Neovenator, teeth like steak knives

References: text is from the park placard with minor edits.

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Monument Valley’s Big Indian: Navajo Wisdom and the Geology of Time

Monument Valley, or Tsé Biiʼ Ndzisgaii, embodies a profound connection between the Diné people and the land, contrasting imposed names with cultural significance and sacred narratives.

In the golden hush of this November sunset, Monument Valley stretches before us – an endless desert plain punctuated by towering red rock sentinels. The sky is vast and translucent blue, as a pale three-quarter moon rises silently above a solitary spire of sandstone. That spire is known on maps as Big Indian, a stone pillar glowing russet in the low sun. It stands apart from the mesas, its silhouette uncanny against the evening sky. In this serene moment, the land feels alive with presence. And the name “Big Indian” lingers in the air, raising quiet questions about what we call this place – and what it truly is.

From a distance, the spire does suggest a figure: tourists are told to squint, tilt their heads, and “see” the profile of a Native face gazing outward. One can imagine the first person to name it must’ve been a bored prospector, half-delirious from the heat after a lunch of canned beans, declaring: “I swear that rock looks like Uncle Joe in a feathered headdress.” And so the name stuck – a geological Rorschach test gone slightly colonial.

These whimsical titles – Totem Pole, Stagecoach, Big Indian – come not from the land, but from a long habit of outsiders labeling what they didn’t fully understand. “Big Indian” is particularly layered. The term “Indian” itself was born from Columbus’s navigational misfire, mistaking the Caribbean for Asia and its people for “Indios.” The Diné, the people who have lived here for centuries, never called themselves that. So this towering formation now bears the echo of a 15th-century directional blunder —like a name tag on the Sphinx that reads “Buckeye” because someone once thought Egypt was in Ohio. It’s a reminder: names given in haste can cling for centuries, even when they miss the mark entirely.

But beyond the names imposed by mapmakers, the spire simply is, in all its silent grandeur. In Diné lands, this valley has a different name: Tsé Biiʼ Ndzisgaii, often translated as Valley of the Rocks. In the Navajo tongue the name literally evokes “rock within white streaks around” – referring to the light bands of sediment that ring the red buttes​. Those pale streaks wrap the spire like faded paint, remnants of ancient layers of earth. Here the Diné language whispers a description born of the land itself, unlike the English names that often project an outsider’s story. Tsé Biiʼ Ndzisgaii speaks to the truth of the place: stone and light, strata and shadow. As the sun lowers, you can actually see those whitish bands catching the last glow, encircling the butte like old memory. The Diné name honors what the eye sees – the layered geology – rather than imposing an unrelated label. This spire and its neighbors were not built by human hands, though their sheer stature can feel like architecture of the gods. Millions of years of natural artistry shaped Monument Valley.

Long before any person walked here, this land was a low basin collecting sediments​. Layer upon layer of sand and silt hardened into rock, and a slow uplift in the earth heaved the basin into a plateau​. Wind and water became patient sculptors over the last 50 million years, carving the plateau and peeling away the softer material​. What remains today are the skeletal monuments of that erosion: buttes, mesas, and spires rising up to a thousand feet above the desert floor. Each is made of stratified stone – the broader bases of red shale and sandstone, and a cap of harder rock that resists the elements​. Big Indian’s sturdy pedestal and slender crest tell this story of layered resilience. In the red-orange rock, oxides of iron tint the cliffs a deep rust, while streaks of black manganese oxide – “desert varnish” – trace down their sides like natural paint​. Time and the elements have sculpted a masterpiece here.

Standing at its foot, one needs imagine the immeasurable ages of sun and storm that chiseled this lone tower from the earth. And yet, facts of geology alone fail to capture the spirit one feels in Tsé Biiʼ Ndzisgaii. The Diné know that spirit well – this valley is sacred to the Navajo Nation​. To them, these colossal rocks are alive with meaning. The people have lived and wandered among these mesas for centuries, blessing the land with their stories and prayers.

In Navajo cosmology, the landscape itself is imbued with life and purpose. The buttes are often seen as ancestors, guardians, or holy figures watching over the People. For example, the famous twin buttes called the Mittens are said to be a pair of spiritual beings – one male, one female – forever facing each other across the valley, protecting and balancing the land​. Another hulking mesa, Sentinel Mesa, is known as a “door post” of the valley, a guardian at the entrance​, paired with another butte as the opposite door post​. The valley, in the Diné way of seeing, resembles a great hogan, a home blessed by the gods: the mesas at its threshold are like the posts of a doorway, and a butte called The Hub is imagined as the central fire hearth of this immense home​.

In this way, the Diné landscape is a living, storied environment. Even the spindly formations carry sacred narrative. Seven miles southeast from Big Indian stand slender pinnacles known to the Navajo as Yei Bi Chei, named for the masked spiritual dancers who emerge on the last night of a winter healing ceremony​.

Each dawn, as the first light breaks over the mesas, it’s said the Navajo families come out of their hogans to greet the sun with prayers – their doorways always face the east to receive blessings of the day​. In the same way, the great stone hogan of Monument Valley opens eastward, with its door-post buttes and its eternal fireplace. In Diné worldview, earth and sky are intertwined with their lives; they speak of Mother Earth from whom they emerged and to whom they owe care​. Here in Monument Valley, it is possible to feel that harmony – the sense that every column of rock, every whispering juniper shrub, every beam of sunlight and moonrise is part of a whole living tapestry.

We watch as the moon climbs higher above the Big Indian spire, its silvery light softening the rock’s hard edges. This place has known many names and will outlast many more. The Paiute people who roamed here before called it “Valley Amid the Rocks” and wove myths of gods and giants into its features​. Later came the labels of explorers and filmmakers: Monument Valley, a monumental canvas for Western legends. And of course, the simplistic tag Big Indian for this lone rock – a name that says more about those who coined it than about the land itself.

Names, in the end, are stories we tell about the world. The colonial names imposed here are like brief echoes across the ages, while the Diné stories run deep as the red earth. The Diné prefer to call themselves Diné – meaning “the People”​– and they call this land by names that describe its true character. I imagine that to the People, this spire might be thought of not as an “Indian” at all, but perhaps as a sentinel or an old friend standing watch. Its Diné name, if it has one, would likely emerge from its form or its role in a story, spoken with reverence.

As dusk turns to twilight, an immense peace settles. The monolith before me is no longer just Big Indian on a map; it is an ancient entity shaped by time and honored by generations. In the silence, we can almost hear the land speaking in the old language – telling of how it was born from oceans and sand, how it saw the first people wander through, how it endures through centuries of memory. The rock shares with us a moment beyond names: just the whisper of wind, the glow of moon, and a feeling of connection and wonder. This is Monument Valley, Tsé Biiʼ Ndzisgaii, in all its truth. In this contemplative dusk, I bow to the tower of stone, misnamed yet never truly defined by that misnomer. It remains what it has always been – a creation of earth and spirit, a witness to history, a source of humble awe. Tuning to leave, I softly speak a word of thanks – Ahéheeʼ – grateful to have listened, if only briefly, to the sacred voice of the valley.


Bibliography

Encyclopædia Britannica – Tribal Nomenclature: American Indian, Native American, and First Nationbritannica.com (origin of the term “Indian” as a colonial misnomer)

Navajo Nation Parks & Recreation – Monument Valley (Tsé Bii’ Ndzisgaii)navajonationparks.orgnavajonationparks.org (official site detailing Monument Valley’s geology and formation)

Robert S. McPherson – Monument Valley. Utah History Encyclopediauen.orguen.org (history, geology, and indigenous lore of Monument Valley)

Aztec Navajo County – Monument Valley PDF Guideaztecnm.comaztecnm.com (descriptions of formations, including Navajo perspectives on their meanings and names)

Navajo Word of the Day – Tsé Biiʼ Ndzisgaiinavajowotd.com (explanation of the Navajo name for Monument Valley, meaning “white streaks in the rocks”)

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Myth and Art: The Sirens of Punta de las Salinas

At Punta de las Salinas, Lily Perkins’ sculptures embody siren mythology, merging art with the rugged beauty of nature’s edge.

The wind carried the scent of the sea as we stood at Punta de las Salinas, the furthest tip of Punta del Este, Uruguay. This was a place of myth and mystery for us, where the Atlantic Ocean merged with the Río de la Plata, and where the rocks bore witness to the timeless interplay of water and stone. Here stood “El Canto de las Sirenas” (The Song of the Mermaids), an evocative art installation by Lily Perkins, first completed in 2012. The sculptures seemed perfectly at home here, their placement deeply intertwined with the mythology they evoked.

This is at Great Britain Square, Punta de las Salinas of Punta del Este. We are at the tip of the peninsula, the easternmost point of Uruguay. This is the art installation El Canto de las Sirenas” (The Song of the Mermaids) (2012) by the artist Lily Perkins. Punta del Este, Departamento de Maldonado, Uruguay

The sirens of ancient lore were said to dwell at perilous points where land met the untamed sea, luring sailors to their doom with haunting songs. These rocky outcrops, both a boundary and a threshold, have long held symbolic power as places where the natural world is at its most raw and elemental. Punta de las Salinas is such a place. Its jagged rocks and churning waves create an environment as beautiful as it is treacherous. It is easy to imagine mythical sirens choosing this very spot to weave their spellbinding melodies.

This is at Great Britain Square, Punta de las Salinas of Punta del Este. We are at the tip of the peninsula, the easternmost point of Uruguay. This is the art installation El Canto de las Sirenas” (The Song of the Mermaids) (2012) by the artist Lily Perkins. Punta del Este, Departamento de Maldonado, Uruguay

Lily Perkins’ installation captures this essence. The sculptures are not idealized depictions of mermaids; they are rugged and raw, encrusted with shells, stones, and marine debris. Their weathered forms mirror the harsh, untamed beauty of their surroundings. It is as if they have emerged from the ocean itself, born of the waves and the salt-laden air, to stand as sentinels at the edge of the world.

The central figure, with her face turned skyward, evokes the myth of the siren’s song—a melody so enchanting that it drove sailors to risk their lives against the rocks. Her posture suggests longing, perhaps for a connection beyond the horizon, or perhaps for the very mortals she is fated to ensnare. Nearby, a broken figure reclines against the rocks, her form partially encased in green netting and mosaic-like tiles. She seems more grounded, her siren’s call muted, as if weighed down by the realities of the modern world. The use of marine materials in her construction—a blend of natural and human-made debris—suggests an awareness of humanity’s impact on the seas.

The third figure, slightly apart, is the most enigmatic. Encrusted with barnacles and weathered by the elements, she seems lost in thought. Her gaze is directed not toward the sea but toward the land, as if contemplating her place at this meeting of worlds. In mythology, sirens were liminal creatures, existing between realms—the sea and the shore, the mortal and the divine. This figure embodies that in-between state, rooted in the rocks yet shaped by the sea.

The placement of these sculptures at Punta de las Salinas is no accident. This headland is the easternmost point of Uruguay, a natural boundary and a crossroads where two vast bodies of water meet. For centuries, sailors navigated these waters, their journeys fraught with danger. The rocks here are unforgiving, and the waves crash with relentless power. To stand at this point is to feel the raw energy of the ocean and to understand why myths of sirens arose in such places. The sirens symbolize both allure and peril, a reminder of the ocean’s capacity to inspire and to destroy.

As I walked among the sculptures, the mythology seemed to come alive. The sound of the waves crashing against the rocks could easily be imagined as the sirens’ song—a hypnotic rhythm that draws you in and holds you spellbound. The figures, though silent, seemed to hum with an energy that echoed the sea’s eternal motion.

I feld these sculptures were not merely placed at Punta de las Salinas; but had emerged from it, their forms shaped by the same forces that shaped the rocks beneath our feet. The shells and stones embedded in their surfaces tied them physically to the sea, while their mythical resonance tied them spiritually to the place.

The mythology of the sirens speaks to the duality of the sea—its beauty and its danger, its capacity to give and to take away. Standing at Punta de las Salinas, surrounded by Perkins’ sculptures, I felt that duality in a profound way. The ocean stretched endlessly before us, a vast, unknowable expanse, while behind us lay the solid ground of the peninsula—a place of safety, but also a place that ended here, at this edge.

Lily Perkins sculptures are restored…..

As we left, the figures seemed to watch us go, their silent song lingering in my mind. The sirens of Punta del Este are more than art; they are a dialogue between myth and reality, between the natural world and the human imagination. In their weathered beauty, they remind us of the stories the sea has always told, and of the enduring power of those who give those stories form.

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