Wednesday, June 5, 2013

The Canary's Song


It’s a tribute to cave divers like the late Wes Skiles that photos of people swimming in the Floridan Aquifer have become common-place. Everywhere, we see pictures of divers in the most serene settings imaginable—swimming through dream worlds of icy-blue water and cream-colored limestone. They ease through grand, underwater passages and squeeze through the earth's pulsing arteries. In some photos they are drifting as though suspended in the ether, the quintessence, illuminated by celestial shafts of sunlight. Like modern hieroglyphs, these photos line our great halls and the corridors of our public places with depictions of legendary places and heroes doing heroic deeds. They are morality tales with a common theme; water is precious; never take it for granted; do all you can to protect it.

Wes once showed me a photograph of a cave diver drifting in a submerged cave. As cave-diving images go, it was relatively unremarkable. In fact, the only clues that it was taken in a cave were some limestone projections visible in the background. Judging by the diver’s enthusiastic “thumbs-up” and by his excited eyes, visible even through his mask,  it appeared to be a photo of a young man having the experience of a life-time.

Wes was quick to point out that he had not taken this photo; it was a self-portrait, taken by the diver of himself. Wes' emphasis on the fact that the diver was alone was my first clue that all was not right with this happy scene.

Pointing to the limestone in the background, Wes said “I know this place.”

He then pointed to the tanks on the diver’s back, “And those don’t hold enough air to reach that spot in the cave and make it back out. He’s already dead and doesn’t even know it.”

In that instant, with Wes’ guidance, I realized that I was not looking at a photo of a happy diver; I was looking at a man about to experience the last, and most horrifying moments of his life. As I stared at the photo, trying to corelate the tragedy I now knew to be happening with the happy appearance, I realized it was a perfect metaphor. Wes had devoted his life to sounding the alarm that behind the beautiful facade of the springs, a huge tragedy is unfolding.

Knowing that most of us will never dive in caves, he called our attention to the springs—the only part of the aquifer system we’ll ever see. He compared them to the celebrated coal-mine canaries, used by miners to detect dangerously low oxygen levels. The springs are our visible indicators of the aquifers health. And, it doesn't take an expert to see they are sick. Our canaries are gasping.

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On a recent paddle tour down Santa Fe River, as our small group drifted over the fresh-water geyser called Poe Spring, feeling the earth’s pulse gently rocking our boats, we discussed Florida’s aquifer system.  I explained that rain water seeps slowly through the limestone to the underground system of channels and pockets; that some water is in the ground for many decades, maybe even centuries, before it works through the system and reappears from a spring; that the aquifer provides the vast majority of Florida’s drinking water.

I then explained to the group that the aquifer is in jeopardy. It's being degraded by over-extraction and pollution from agriculture and home owners who continue to over-fertilize and spray pesticides with reckless disregard. Pointing to the green-tinted water of Poe Springs, I described breath-taking blue water I knew as a child. I pointed to the barren bottom of the spring pool, where the only signs of life are clumps of brown algae, and describe the meadows of eel grasses and other plant species that grew here only a decade ago. A German boy added that he had learned in science class that Florida’s springs, when healthy, are among the most diverse freshwater habitats in the world.

We spent the next few hours paddling down-stream, stopping to admire every spring we passed. I felt like a museum docent leading tourists down vaulted green halls and showing them our amazing collection. I described each piece, gave a little history, and then moved aside to allow everyone a few moments contemplation before moving to the next piece.

In Blue Spring, a young girl asked, “What would happen if, by some miracle, pollutants were kept out of the ground from now on and only pure rain water was allowed to percolate through the limestone?” I smiled at her charming innocence, and tried to think of a way to break the news to her that adults are not that smart. But then it occurred to me waht a great question it was—not only because it’s a comforting notion, but because we need to visualize such possibilities. So, here we go--imagine if we really got serious about limiting extraction and restricting the use of fertilizers and pesticides. Of course, it would require sweeping changes to the way we do things like grow food and landscape our yards. Most importantly—and really the biggest challenge—is that it would require sacrifice. Food products would probably get more expensive, but they’d be healthier. Our yards might not be the exact shade of green we like, but they’d be healthier. All aspects of our lives would be much healthier.

Best of all, if we stopped polluting, Floridians could look upon the increasingly-green, increasingly-cloudy springs not as lost causes, but as healing wounds. Their toxic flow would be like a draining infection. Every ounce of toxins that flowed from the springs would mean one less ounce of toxins in the aquifer. Future generations of Floridians would be able to look at photos of clear, blue springs and divers in underground caves—those same timeless hieroglyphs that will surely line their great-halls and sacred chambers as they do ours—not as depictions of ancient history and poignant reminders of long lost wonders we called springs, but as touchstones. They’d flock to displays like the Blue Path exhibit now showing at the Florida Museum of Natural History and look upon them as beacons of hope--hopeful reminders of what will come when all of the toxins have been flushed from the system. They will be tributes to the sacrifices of their ancestors of the early 21st century who had the foresight to change the way they did things—fertilizing, spraying pesticides, spilling paints and oils, using water frivolously—so Floridians could, once again, have clean drinking water.

There really is power in the knowledge we have gained from people like Wes Skiles. And yet, we’re not acting on it. Our springs are already turning green, and most are already showing the obvious symptoms of too many nitrates in the form of a thick coating of algae on all submerged objects. And yet, there is no sense of alarm. The fact that the canary is dying doesn’t seem enough; maybe it will have to fall in our glass of water before we notice. I wonder if Wes ever looked out on a room full of legislators and saw only grinning fools in dive-masks giving a hearty thumbs-up.

Friday, May 3, 2013

Finding Sanctuary in Water






I’m not sure what I expected to see in the heron’s eye that day, maybe some sign of its soul. The Calusa said eyes are windows to the soul. If there was ever a moment this bird’s soul would be shining from its jet black “windows,” it was now, standing knee-deep in the float-glass waters of Newnans Lake, gazing, with the tranquility of a monk, toward a smoldering, burnt-orange sunset. I wanted to believe that shining black well held the knowledge of the Universe—the knowledge shamen and monks can only dream of—but all I could see was the shiny speck of the reflected sun.

In the hour that I watched, the bird barely moved a muscle. It just stood and contemplated the colorful western sky, oblivious to me and seemingly oblivious to the hundred other herons doing exactly same thing. They weren’t a flock. They were a hundred widely-spaced individuals—none closer than two hundred feet apart—and all seemingly moved by the same primordial instinct to come to the shallow north end of Newnans Lake and stare at the setting sun.

I may never know why the herons gathered at Newnans Lake that day. My romantic mind wants to believe I stumbled upon some previously unknown heron sun-worshiping ceremony—something akin to the fabled elephant’s graveyard. Whatever it was, I know it’s probably too simple or too complex for me to comprehend. But one thing is certain; water was a critical element. Too deep for land predators and too shallow for gators, this thin veneer of water was the ideal setting for these birds to indulge in their transcendent contemplation without the burden of fear. Like all species, herons know that life in Florida is a gift of water.

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Floridians are becoming increasingly passionate about our water. With a flood of new information coming from an amazing community of researchers, cave divers, geologists and devoted people from a variety of backgrounds, our understanding of Florida’s life-giving water systems—the underground aquifers—is growing exponentially.

The love of Florida’s springs and aquifers goes far deeper than intellectual pursuit. It comes from that powerful, intangible place in all of us that’s too big to name. When pressed, we usually defer to catch-all words like, “spirituality.” While many people in our spring-loving community, (I call it the “Springs Republic”) shy away from discussions about the spiritual aspect of their passion for springs, none deny it.

Everyone comes to their love of springs from a different place. For some, it was born in the carefree days of youth, playing and seeking relief from summer’s heat in their cool waters. Others associate them with family baptisms or perhaps more personal spiritual quests. Some never saw it coming. They arrived at springs as objective strangers, perhaps for jobs or research or by pure luck of geography when they relocated to a home near a spring. But, like many before them, they inevitably fell under the water’s spell. To know springs is to love them.

There’s nothing new about the current up-welling of love for Florida’s springs. It just feels that way. When you think honestly about it, there’s no getting past the fact that we are all “new” Floridians. All of us are trying to re-learn and re-form the bond that the native people had. But it's not easy. We are relative strangers in a relatively unfamiliar land. While Europeans have been here for a respectable 500 years, it hardly matches the 15,000 year run of our predecessors. More importantly, our cultural and spiritual heritage has nothing to do with this land.

Unless you are Native American, your spiritual/religious heritage is rooted in land far from Florida. Our ancient tales and holy texts—the stories that tell us who we are and where we came from—are all inhabited by places and plants and animals and land features we know nothing about. Christian children learn the words frankincense and myrrh early, but wouldn’t recognize it if it was in their hand. How many times have you seen Mount Arrarat? Jerusalm? Mecca? Mt Fuji? When was the last time you dipped your toes in the Jordan, or did a cannonball into the Ganges or Eurphrates. There are "sacred springs" and “holy wells" throughout the Old World that would make Buddhist or Jewish or Christian Floridians weep if they ever sat at their banks, while their Florida “home” brims with over 1000 springs.

I wonder what acts of reverence the Timucuan performed when they gathered alongside Silver Spring; how did their songs sound when they danced on the banks of Ichetucknee? I wonder how many Timucuan eyes welled as they approached Ginnie Spring. I wonder how many would weep if they saw it today.





Monday, April 29, 2013

Schedule of upcoming Tours



We're in the process of overhauling our website - www.adventureoutpost.net  so the calendar (as well as trip descriptions, river conditions, etc) has not been updated. To help get the word out about what we are tentatuvely planning, we're posting the Long Schedule here and also on our Facebook Page (be sure to "like" the Adventure Outpost group page if you want to be kept in the loop).
 
As always, these trips are subject to change—especially if we haven’t had any expressed interest in a scheduled trip and someone suggests something different. The moral of this story—if you’re considering a trip, please let us know. You won’t be obliged to sign on or bound in any way. It will just help us decide if I can change a trip for a request.

Long Schedule

April

20 (Sat): Ichetucknee (FULL)
21 (Sun): Cedar Key
22 (Mon): Manatee Encounter - Crystal River
27 (Sat): Hontoon Island / Blue Springs S.P.
28 (Sun): Bartram’s Battle Lagoon
 
 
* There are still many OPEN DATES in April! Let us know where and when you want to go, and we’ll schedule it.
 
 
May
 
02 (Thurs): Crystal River Manatee Encounter - Last manatee tour of the season!!
04 (Sat):  The Santa Fe less-travelled - Hwy 47 to Ichetucknee confluence
05 (Sun): Ichetucknee / Santa Fe (Long Version)
 
10 (Fri): Canaveral Natl. Seashore
11 (Sat): Rock Springs Run
12 (Sun): Ocklawaha (Silver R. – Gores Landing)
14 (Tues): Cross Creek : The World of Marjorie Kinnan Rawlings
 
18 (Sat): Ozello
19 (Sun): Chassahowitzka
20 (Mon): Weeki Wachee
 
24 (Fri Eve): Moonlight paddle on Santa Fe R.
25 (Sat): Cedar Key
26 (Sun): Waccasassa / Wekiva
28 (Tues): Lost Springs of Ocklawaha
 
* There are still many OPEN DATES in May! Let us know where and when you want to go, and we’ll schedule it.
 
 
June
 
01 (Sat): Wild(ish) Side of St. Augustine (NEW ROUTE! & shorter trip)
02 (Sun): Deep Creek
 
07 (Fri): Rainbow River
08 (Sat): Suwannee Wilderness Trail
09 (Sun): Cross Creek The World of Marjorie Kinnan Rawlings
 
14 (Fri): (HIKE) Paynes Prairie: History and Lore of the Great Savanna
15 (Sat): Steinhatchee
16 (Sun: Gum Slough
17 (Mon): Homosassa River
 
22 (Sat): “Wild Lore of Ocklawaha River”
23 (Sun): Bear Creek
 
29 (Sat): Prairie Creek
 
 
* There are still many OPEN DATES in June! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
July
 
01 (Sun): “Lost World of the Ivory-billed” in the Lower Suwannee backwaters
06 (Sat): Bartram’s Battle Lagoon on St. Johns River & Alexander Spring Run
07 (Sun): Silver River
 
13 (Sat): Rainbow River *
14 (Sun): Withlacoochee (South) – The Limpkin Patch
 
20 (Sat): Cedar Key
20 (Sat evening): Moonlight Paddle on Santa Fe R.
21 (Sun): Ocklawaha (Gores Landing – Eureka)
 
26 (Fri): River Styx: X-Stream Exploration
27 (Sat): Olustee / Upper Santa Fe
28 (Sun): Chassahowitzka
 
 
* There are still many OPEN DATES in July! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
August
02 (Fri): Deep Creek
03 (Sat): Wild(ish) Side of St. Augustine #2 (NEW ROUTE – shorter trip)
04 (Sun): Wild Side of St. Augustine #1 (Ft. Mose route – longer trip)
 
10 (Sat): Shired Island Island Hopping
11 (Sun): Cedar Key Island Hopping / Sunset paddle
 
17 (Sat): Bar-hopping down Suwannee River
18 (Sun): Prairie Creek
 
24 (Sat): Cross Creek
25 (Sun): Spring hopping down Santa Fe River
 
31 (Sat): Wild(ish) Side of St. Augustine #2 (NEW ROUTE – shorter trip)
 
 
* There are still many OPEN DATES in August! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
September
 
01 (Sun): Wild Side of St. Augustine #1 (Ft. Mose route – longer trip)
 
 
*  There are still many OPEN DATES in September! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
October
 
17 (Thurs): Weeki Wachee
18 (Fri): Ozello
19 (Sat): Black Creek
 
26 (Sat): Wakulla River (Concurrent with St. Marks Monarch Butterfly Migration Festival)
27 (Sun): Wacissa River  (Concurrent with St. Marks Monarch Butterfly Migration Festival)
28 (Mon): Aucilla River  (Concurrent with St. Marks Monarch Butterfly Migration Festival)
 
 
*   There are still many OPEN DATES in October! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
November
 
14 (Thurs): Chassahowitzka
17 (Sun eve): Presentation: "History & Wild Lore of the Nature Coast" (Crystal River @ Plantation Inn)
18 (Mon): Suncoast Keys: Haunts and Hideaways of the Gulf Coast Pirates 
20 (Wed): Chassahowitzka
21 (Thurs): Weeki Wachee - Mermaids, manatees and more

23 (Sat): Crystal River: Manatee Encounter
 
*   There are still many OPEN DATES in November! Let us know where and when you want to go, and we’ll schedule it.
 
 
 
**  RESERVATIONS REQUIRED FOR ALL TOURS
 
For information or to make reservations, please call: (386) 454-0611 or e-mail: riverguide2000@yahoo.com
 

Thursday, April 25, 2013

Ponce's Lost Days

It’s been five days (and 500 years) since our man Ponce de Leon set off into the Florida wilderness, and still no word. According to the best record of the conquistador's historic voyage—a second-hand account written by Antonio de Herrera who presumably read de Leon’s now-lost journal—the explorer “went ashore to take possession and get information.” That’s it; that’s all he wrote. The first five days of one of the most significant events in the history of the Western Hemisphere, summarized in a comment so brief it could have been sent in a Tweet with enough extra spaces to add, ”The weathers great, wish you were here! Please send money!”

Knowing what we do about the conquistadores, I worry for the Timucuas. I imagine that undocumented excursion with the dread of a parent whose kid is in Florida for spring break and hasn’t called in five days. Only in this scenario, my kid is a resident of the host town and the visiting spring-breakers are known murderers who bring home slaves the way kids bring home T-shirts from the places they visit.

Lacking documentation, we have only our imaginations to guide our speculation about those lost five days. Two possibilities are that they either stayed on the boat or stayed at the local Timucuan village the whole time. Neither of these seem very likely. These were men of action on a desperate hunt for riches. While they probably spent some time asking the natives if there was any gold in the region, it is likely they set out to look for themselves.

Since they didn’t have horses with them, any overland explorations would have been by foot. The main trail into the interior was the one  that would later be known as the Mission Trail and eventually the famous Bellamy Road (famous because it was Florida's first Federal Road). If he went inland, de leon would likely have used this trail. An added incentive for using this trail would have been Paynes Prairie, home of the Potano tribe. Half a century after de Leon, French soldiers misunderstood the coastal Indians when they were describing the riches of the interior. When the natives told the Frenchmen that valuable rocks were found in Potano territory, the greedy soldiers assumed they meant gold. In reality the natives were talking about flint. This form of limestone was a valuable material for making weapons and tools. If de Leon’s men made the same misinterpretation, they might have taken the trail west. However, five days would not have allowed enough time to get to the Prairie, explore it and return in five days. Even if they tried, it’s very unlikely they could have made it.
The other way de Leon could have explored inland would have been by boat. If there was any curiosity in the back of de Leon’s mind about the presence of a magical Fountain of Youth, he would likely have queried the natives. And,if they were in a sharing mood, they might have told the explorer about two of Florida’s greatest natural wonders—Silver and Blue Springs in the upper St. Johns watershed. But here again, these two giant springs were out of range. No matter how hard they paddled, there’s no way the Spaniards could have reached either of these springs and returned in five days.

For the time being, some of Florida’s greatest natural treasures were spared a visit from the first invasive exotic species to invade Florida in thousands of years.




*

The Land of Flowers


Sometimes you can tell how a story will end after the first few lines. When the Timucuas watched a boatload of Spaniards slosh onto their beach and proclaim that they were re-naming their land, the natives had to know this story was going to end badly. Even if they found some comfort in the fact that the new name was La Florida (how bad can a marauder be if he would name a place the “Land of Flowers?”), it would take more than a flowery name to make up for such an insult. Names had great significance to the Timucua. The process for giving or receiving them was highly ritualized. In fact, being given a new name was likely one of the biggest events in a Timucua boy's or girl’s life.
While there are no first-hand accounts of Timucua naming ceremonies, other nearby cultures were well-documented. In looking at them, we can see some common themes that give us a rough idea of how the Timucua ceremony might have looked.

Most naming ceremonies were lengthy affairs, preceded by weeks or even months of rituals designed to show the person was ready for the change of status and increased responsibilities that came with the new name. For some cultures, the ceremony was conducted by a village elder along with some witnesses or “guides.” The elder would choose a name, often after much reflection on the person’s personality or notable deed. This might be a feat of courage in battle or an impressive hunt. The guides would then have to approve of the new name and attest that the recipient was worthy of it. In the years that followed, these same guides had the power to take the name away if the person dishonored it.

In 1508, five years before he “discovered” and re-named La Florida, Ponce de Leon engaged in a sacred name-exchanging ritual with a Taino Chief in Puerto Rico.  For the Taino, this important ceremony, "called guatiao," affirmed the two men's commitment to friendship and brotherhood. Unfortunately, none of the Spaniards in attendance recorded how the ceremony was performed; only that Chief Agueybana dropped his own name in exchange for de Leon’s. De Leon did likewise. The ceremony so inspired the chief’s mother that she converted to Christianity on the spot. De Leon sanctioned her conversion by baptizing her and giving her a new name. From that day forward her name was Ines.

While the record is admittedly vague on details of Ponce de Leon’s life, there is no mention of him ever being referred to as Agueybana. The record is even sketchier for Agueybana (Chief de Leon?) because the Taino, like the Timucua, didn’t have writing. They weren’t alone. In all of the New World, the only culture with a true system of writing was the Maya and, to a lesser extent, the Aztecs. All of the events surrounding the conquest of the New World—the discovery, the first encounters with the Timucua, the guatiao ceremony—we know only from Spanish chroniclers. As Winston Churchill famously wrote, “History is written by the victors.” (He less-famously wrote, “History will be kind to me for I intend to write it.”).

For North America's native cultures, the important tasks of passing tribes history and laws and spiritual beliefs from each generation to the next was done by oral tradition. In this system, elders passed the wisdom of their ancestors to their youngers with stories and songs. Outwardly, these might have looked like simple entertainments. But in reality they were a vital part of the culture. Through stories and songs the people learned such things as how to thank the plants and animals for sacrificing themselves to the dinner plate and to ask their gods for a good harvest or favorable weather. There was no room for creative flourishes. To change a story was to tear the fabric of their society; it was to alter their reality.

If the Timucua had a written language, the anthology of these ancient stories would have been as important to them as holy texts are to cultures that do have writing. As it was, the "anthology" of the Timucuas most important stories, like the one about a boatload of Spaniards that arrived on their shore like a death-dealing Tsunami, existed only in their minds and on their breath.

There are no tattered scrolls of plant and animal lore tucked into a hidden nook in some Florida cave; no toppled rune stones awaiting an unsuspecting backhoe operator to reveal their trove of Timucuan mythology. There was no Timucua Herodotus who chronicled the native Floridian's last 14,000 years. There was no Timucuan Homer, so no Floridan Odyssey. There were no Timucuan poets, so no Timucuan Meleager of Gadara to compile their works in an anthology.

In the first century BC, Greek poet Meleager of Gadara published a collection of hundreds of epigrams from forty six of the best-known poets of that time. It was a ground-breaking work. While others had compiled collections about certain subjects, Meleager’s collection of poems by various authors was a first. The title of his book, The Garland, was a metaphorical twist on the common practice of the time of referring to poems as flowers. The idea stuck and the word “anthology,” from anthos, “flower” and legein, to gather, became synonymous with collections of stories and poems. Taken literally, an anthology of stories is a “collection of flowers.”

As it turned out, the final story in the Timucuan “anthology”—the story that began with Ponce’s arrival 500 years ago today—ended exactly two and a half centuries years later in the same place it began. In 1763 and '64, with Britain preparing to take control of Florida, the entire population of Spanish Florida loaded onto ships at the St. Augustine docks and sailed to Cuba. With them went the last 89 Timucua Indians who had long-since become enculturated into the society of the Spanish Floridians. I sometimes imagine that destitute group—a mix of men, women and children—huddled on the ship’s deck as they watched the land of their ancestors grow small on the horizon. I imagine their minds reeling with countless stories and songs heard around countless campfires. Maybe in this final moment they conceded that de Leon got just this one thing right. This really is La Florida, a “Land of Stories.”

Saturday, April 28, 2012

If the Hat Fits; Even if it Doesn't...


In an effort to save time on the river, here are answers the five most frequently asked questions on my tours.

1. No, that’s not a dead animal on my head, it’s my hat.
2. No, Patsy has not threatened to leave me if I continue to wear my hat—yet.
3. No, the County has not condemned my hat and ordered me to move out from under it.
4. No, I don’t have to feed my hat.
5. Great Blue heron

For normal people, the old saying, “a hat says a lot about the person wearing it,” is nothing more than a quaint witticism. For me, it’s a genuine concern. I have a feeling my hat is only a lightning bolt away from having a pulse, and when that happens, there’s no telling what it will start yapping about. We've been through a lot together, so I can only hope we’ve developed a strong enough bond to warrant its loyalty. After all, I stuff my head into its gaping mouth every day.

From a historical perspective, the notion of my hat being the remains of an animal—a very ugly animal—is not so far fetched. For as long as humans have lived in the Sunshine State, they’ve been draping the remains of dead animals on their heads. In many cases, these "hats" (for lack of a better term) have been functional accessories worn to protect the wearer's head and face from the elements. In other cases, they were wholly decorative.

The earliest images we have of native Floridians are found in a collection of drawings by Jacques Le Moyne, a French artist in the Court of King Charles IX. As a member of the short-lived and ill-fated French settlement at Ft. Caroline on the St. Johns River, Le Moyne was essentially an entrenched journalist at some of the first encounters between Europeans and Florida’s native people. His images offer incredible insights into the original Floridians, as well as their hats.

In looking though Lemoyne’s images, it's clear that the Timucuans gave a lot of thought to what was happening on their head. Those without hats or caps had their hair pulled up into tight topknots. Some images show warriors with a few arrows stuck through their topknots--presumably for quick access. Other headwear was less functional. In images depicting Timucuan ceremonies, we see that big ceremonies meant big hats (some things never change. I’m looking at you, English Royals). One shows Chief Saturiwa addressing a group of his warriors whose heads are adorned with a menagerie of animals. If you were to cover the warrior’s faces, you’d be left with a scene straight out of Dr. Doolittle. You’d see an expressive chief sloshing a cup of cassine tea in one wildly-gesturing hand as he addresses an audience comprised of a spotted cat (bobcat maybe?), a large raptor (bald eagle?), a small dog (fox?) and a variety of birds. Inflated fish bladders protrude from the pierced ear lobes of nearly every warrior in attendance. In another Le Moyne picture, we see a foreshadowing of fashion that would be popular among young Florida boys nearly five centuries later, the “coon-skin cap.”

With their love of head-wear, it seems likely the Indians were curious about the hats (and helmets) worn by Lemoyne and the rest of those first European arrivals. The Spanish conquistadores wore helmets called morions, with a crescent brim that curved up to points at the front and back. The design had evolved from centuries of warfare in the Old World. And while they were fine in a sword fight, morions quickly became obsolete in Florida.

For the first few centuries of colonization, the prevailing styles were as diverse as the people who lived here. But, with our warm, sunny weather, one common feature was a big brim. For the missionaries and ranch hands of the mission period and 19th century crackers alike, wide-brimmed hats of one sort or another remained the lids of choice. But there were others. In St. Augustine, Cedar Key and Pensacola, the main outposts of culture in Florida for much of the early period, less functional hats came and went over the years. This diversity was driven more by fashion trends than necessity. At different times you might have seen tri-cornered hats, beaver-skin top hats (think Abe Lincoln) and a variety of military caps.

My favorite hat of all time was not worn by a Floridian, but I can't resist giving it honorable mention. In the mid-1800’s, Henry David Thoreau wore a hat that … well, I’ll let him tell it. “About a half a dozen years ago I found myself again attending to plants with more method, looking out the name of each one and remembering it. I began to bring them home in my hat, a straw one with a scaffold lining to it, which I called my botany-box. I never used any other, and when some whom I visited were evidently surprised at its dilapidated look, as I deposited it on their front entry table, I assured them it was not so much my hat as my botany-box.” Yes, his hat had shelves inside.

These days, hats have become primarily an accessory of outdoors persons. But until the mid-1900’s, hats were worn by men of all persuasions and occupations. Urban mythology offers a couple of theories for the demise of hat-wearing in men. One states that JFK brought an end to the fashion when he attended his inauguration without a lid. Another theory credits (or blames) the shrinking interior compartments of shrinking cars. But neither of these is given much credit.

For now, the reason why most men stopped wearing their hats remains as much a mystery as why I continue to wear mine.

Wednesday, February 22, 2012

Free-wheelin' Barnacles

There's a great lesson to be learned at Crystal River--turn off the tunnel vision. Unlike most rivers we paddle on our tours, Crystal River has a single, all-star attraction that is responsible for most of the winter visitation. There's no getting around it, people love manatees; rightfully so. However, by keeping their hot focus on this one species, many visitors leave without ever realizing they’ve just spent the day in a wonderland of amazing history, geology and archaeology. Nor have they learned about the menagerie of fascinating species that flew and swam past and, in the case of manatee barnacles, stood on their heads and waved.

If it’s ever discovered that barnacles have language, I suspect the first words we’ll hear will be, “woo hoo!!” and they will be squealed by a “manatee barnacle,” one of that special brotherhood of barnacles that arrive in Crystal River every autumn clinging to the backs of returning manatees. These are not a unique species, just ordinary barnacles in extraordinary circumstances. They are the lucky few whom fate delivered onto the back of a resting manatee at the most critical moment of their life.

Barnacles enter the world as one-eyed, six-legged, spiny-tailed, larvae called nauplius. Life for nauplius is that of care-free and unattached plankton, a not-so-exclusive category of aquatic organisms whose only defining trait is that they have little control of their own movements. Their lives are led at the pleasure of the ocean’s currents; they go with the flow, sipping fine brine and feasting on the endless supply of even smaller plankton. Theirs is the implied promise of all plankton—a life of freedom. It’s right there in the name, plankton, which comes from a Greek word for “wanderer.”

But, even the best laid plans of barnacles go often askew. A half year into its life’s journey, things begin to change for the carefree nauplii. Joints stiffen and it begins to morph into a creature that looks surprisingly like a tiny mollusk (surprising, because barnacles are not mollusks, they are crustaceans). In this new “cyprid” stage of life, the would-be barnacle foregoes feeding as it noses around looking for a suitable place to call home. It’s not choosey; oyster shells, clams, driftwood, human garbage, any solid object with enough space to do a head-stand will do. Once a place is found, the cyprid rolls over and cements its head to the surface with a dollop of brown goo exuded from its neck. This glue is powerful stuff. Dentists study it with a mind toward attaching dentures to the more storied regions of their patient’s smiles. In a strange twist, this glue which nature concocted to bind barnacles permanently in place is used by humans for added freedom—freedom to gnaw an ear of corn, freedom to smirk at less clever creatures. Having secured a home site, the barnacle encases itself in hard, calcareous shell plates. The “wanderer” has become the ultimate home-body. The only thing missing is a family.

Success, as barnacles calculate it, consists of just two things; finding a good home-site where the plankton flows like wine, and at least one barnacle neighbor with whom it can occasionally have sex. But, there’s a problem—they’re barnacles. As you can imagine, being glued to the floor by their head and being encased in a hard shell presents a challenge to the horn-fraught barnacle. But, as their half-billion year ancestry would imply, they have worked this problem out admirably.


As with many immobile sea creatures, barnacles are hermaphrodites. Each individual has both ovaries and a penis (the latter deserving honorable mention as being proportionally largest in the animal kingdom—nearly 10 times the animal’s body length). Generally speaking, barnacles spend most of their time in male mode, eating, resting and occasionally probing around with their penis for a receptive neighbor. But, once in a while, they are surprised to find themselves on the receiving end of a neighbor’s penis. Voila, they are a female—and pregnant. (this is where we might hear the second utterance—shriek?—heard from a barnacle).

For most barnacles, life is fairly predictable. But for some, opportunity knocks when they are in the critical final moments of their cyprid stage. For them, good timing, favorable currents and dumb luck come together perfectly to deliver them onto the back of a mobile sea creature such as a sea turtle, a whale or a resting manatee. It’s a life-defining moment. For the first time in its life, and probably the last, it owns its fate. In this singular instant, the soon-to-be barnacle will make the only consequential decision of its life. It has two simple choices, hesitate or roll over and attach that head…and be quick about it! One gust of water current; one shutter of the whale’s skin; one sudden notion in the mind of a manatee to move to a nearby clump of eelgrass, and all hope for becoming a true “wanderer” is gone. For the lucky few that hit their mark, it’s off to the adventurous life of a manatee barnacle.

Manatee barnacles must surely be the outlaw bikers of barnacle society when they glide into Crystal River in the autumn, riding their “hogs” with their long cirri blowing in the currents. And, while they aren’t so much riding as clinging for dear life, they do go fast. When their hog is sufficiently motivated, a manatee barnacle might top 20 mph—an unimaginable speed for the posers attached to the bridge pilings that pretend they are going fast in the rushing tidal currents. Manatee barnacles are the real deal; the 1%ers.

But the free-wheeling lifestyle comes with a price. Persistent gnawing of buck-toothed sheepshead fish and the constant sloughing of dead skin from the manatee’s thick hide take a toll on manatee barnacles. Their motto should be live fast and die young. For the next few weeks—months if they’re lucky—they’ll cruise the coves and eelgrass meadows of King’s Bay, flaunting the rules of civilized barnacle society. But by the spring warm-up, most will be dead.


Crystal River, 11/22/11: A marine biologist leans toward the reciever, closes his eyes tight and listens. He has been using this equipment for several years studying manatee vocalizations and knows most of the aquatic sounds that hum King’s Bay; but not this one. His brow furrows as he strains to hear the faint, unidentified squealing. He’s only heard it a few times before, and always when the manatees are arriving from their summer feeding grounds. He makes a puzzled notation in his field journal, “sound appears to be coming from the vicinity of some barnacles on the manatees back and sounds like....woo hoo ???”