Why eyespots?

June 30, 2010 • 6:52 am

While listening to talks at the evolution meetings, I’ve mentally divided them into two groups: what I call “general” versus “anecdotal” research.  The former seeks general laws of evolution that apply across diverse species.  “Haldane’s rule” is one example:  the observation that if, in a cross between two species, only of the two sexes of hybrid offspring is sterile or inviable, it’s nearly always the heterogametic sex (males in mammals and many insects, females in birds and lepidoptera). I’ve spent a lot of years trying to explain that one. Another “law” is the repeated observation that if only one sex in a species is ornamented or brightly colored, it’s almost invariably the male sex.

“Anecdotal” research—the name is not meant disparagingly—seeks to find the evolutionary basis of a single phenomenon, often in a single species.  The “panda’s thumb”, made famous by Steve Gould, is a familar example.  In this case, a herbivorous bear has evolved a rudimentary opposable “thumb” by modifying the radial sesamoid bone of the wrist.  The thumb helps strip leaves from bamboo, the only item on the panda menu.

Both strategies are essential to answer the question, “How has evolution produced the marvels of nature?”  But young people at this meeting seem to be pursuing the “generalist” strategy, perhaps sensing that career rewards are more likely to come if you answer Big Questions rather than concentrating on a single system.

A new perspective piece by Dan Janzen and his colleages in PNAS straddles the boundary between these two areas. It takes a single element in the color pattern of caterpillars and pupae of Lepidoptera—the presence of false eyespots—and floats a theory to explain this group-restricted pattern.

Janzen, perhaps the world’s finest field naturalist, has spent much of his life studying the insects of Costa Rica, especially in Guanacaste Province in northwest Costa Rica.  (I had the privilege of being one of Dan’s students in a Tropical Ecology course in Guanacaste in 1973.) He and his colleagues noticed, as others had before them, that many of the Lepidoptera (butterflies and moths)  in the neotropics had markings on the larvae (caterpillars) and pupae that looked a lot like eyes.  Here are some caterpillars with eyespots, taken from the paper:

And here are nonmobile pupae with eyespots:

Nice, eh?  Biologists have reflected on the existence of these eyespots, suggesting that they evolved because they enhance survival.  How? By fooling predators, mostly birds, who mistake the “eyespots”  for their own enemies—snakes, lizards, predatory birds, and some mammals—and flee in fear.  The insect with the eyespots thereby avoids being eaten.

It’s clear that the eyespots have something to do with predation, because in many cases they’re displayed only when the larva is disturbed or detected by a potential predator.  Here’s one example, with the caption (taken from the paper):

The 7-mm-wide pupa of Cephise nuspesez (23) (Hesperiidae), a Costa Rican skipper butterfly as itappears to a foraging bird that (Upper) has poked into the front of the rolled leaf shelter constructed bythe caterpillar or (Lower) has opened the roll from above. When disturbed, this pupa rotates to present its face to the open end of the leaf roll.

That sure looks as if it would frighten a foraging bird that was investigating a leaf.

Here’s another example of how eyespots are displayed when a caterpillar is detected (note that this adaptation is twofold: the eyespot itself but also the evolved behavior that displays it only in a certain context).  The caption is from the paper:

The 50-mm-long last instar caterpillar of Costa Rican Ridens panche (Hesperiidae) at the moment when its leaf shelter is forced open (Upper) and a few seconds later (Lower), when it presents glowing red false eye spots directed at the invader and glowing lemon-yellow eye spots in the dark of the cavernbehind. Both kinds of false eyes are thrust at the leaf roll entrance until the invader leaves.

So far so good.  Janzen et al. are not the first to suggest that eyespots evolve to protect lepidopterans from predation.  But they go further, and suggest that the birds’ avoidance of insect eyespots is often innate (that is, a hard-wired genetic behavior that is the product of natural selection) rather than learned.

A bit of background.  Some forms of mimicry, in which an edible species of insect mimics another species that is both brightly colored and repugnant to predators, involve predator learning.  When a hand-reared and naive bird eats a ladybug for the first time, it noms it down and then, realizing how dreadful it tastes, spits it out.  You can show in the lab that after one or a few such episodes the bird learns to avoid the brightly spotted pattern of the lady bug. And, it will also avoid tasty insects that have evolved patterns that resemble the ladybug. (This resemblance has evolved in many species that birds find tasty, including cockroaches and beetles.)

This form of mimicry, in which an edible species evolves to physically resemble an inedible one, is called Batesian mimicry, after the Amazonian naturalist H. W. Bates.  Its evolution depends on the predator being able to learn that an insect is inedible, and then generalizing that experience to avoid other insect species with similar patterns.

Janzen et al. suggest, however, that the eyespot mimicry (lepidopteran patterns mimic bird-predator eyes) is based not on the predator learning to avoid the eyespots, but evolving to avoid the eyespots.  The state their reason succinctly:

[T]he bird that must learn to avoid an eye is not long for this world.

In other words, the evolution of “eye avoidance” (which generalizes to eyespot avoidance) is likely to be innate rather than learned, for it’s hard to learn to avoid an eye.  If you encounter the eye of an owl or a snake, and don’t flee right away, you’re dead. No learning can occur. On the other hand, the higher survival of individuals who flee at the sight of an eye would select for an innate avoidance of things that look like eyes.

Once that’s evolved in an insect-eating bird, it sets the stage for the evolution of eyespots in caterpillars and pupae, which gain survival benefits from the birds’ innate avoidance of anything eyelike. Janzen et al. call this phenomenon, which has apparently caused the evolution of eyespots in hundreds of diverse lepidopteran species, “diffuse seletion.”

Janzen et al. don’t mention this, but their theory about innate versus learned avoidance is eminently testable.  All you have to do is hand-raise, from eggs, some of the birds known to flee from eyespots.  If, on first encountering a pupa or caterpillar with an eyespot, they get startled and flee, then their aversion must have been innate rather than learned.

This kind of experiment was done by Susan Smith in 1975, showing that birds who avoid the black, yellow, and red striped pattern of coral snakes do so innately, not through learning (indeed, it would be hard to learn since an encounter with a coral snake is likely to be fatal).

Explaining eyespots may not yield the professional cachet of explaining something like Haldane’s rule, but the real joys of evolutionary biology are found more often in the particular than in the general.

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UPDATE: In the comments, Naturalistbiologist points out the scary resemblance of the Gaudy Sphinx caterpillar to a snake.  Just to show you how far caterpillar mimicry can go, have a look at it:

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Janzen, D. H., W. Hallwachs, and J. M. Burns.  2010.  A tropical horde of counterfeit predator eyes. Proc Nat. Acad. Sci. USA 107:11659-11665.

Smith, S. M. 1975. Innate recognition of coral snake pattern by a possible avian predator. Science 187: 759–760.

Sharron Angle: God has a plan

June 29, 2010 • 2:01 pm

Why are we atheists so hard on religion?  Here’s one of many answers: Sharron Angle.

Angle is the Republican candidate for incumbent Harry Reid’s Senate seat (Reid is, of course, the Senate majority leader).

As reported by HuffPo, which has an audioclip from a radio interview with Bill Manders, Angle thinks she has a personal pipeline to God, who’s advising her what He wants to do about abortion:

Angle: I’m pro responsible choice. There is choice to abstain choice to do contraception. There are all kind of good choices.

Manders: Is there any reason at all for an abortion?

Angle: Not in my book.

Manders: So, in other words, rape and incest would not be something?

Angle: You know, I’m a Christian and I believe that God has a plan and a purpose for each one of our lives and that he can intercede in all kinds of situations and we need to have a little faith in many things.

So, to those of you who want us to make nice to religion: you do know, don’t you, that lots of American Christians feel this way?  Are we supposed to look for common ground with such lunacy?

Quote of the week

June 29, 2010 • 8:02 am

Dan Dennett, channeling Andy Rooney while responding to Ron Rosenbaum:

Have you noticed how self-proclaimed (and self-satisfied) agnostics often sneer at us arrogant, over-confident atheists without expressing any parallel contempt for the Pope, Rick Warren, the imams, and so on for their similar if opposite avowals of certainty? In the future I plan to insist on agnostics being equal-opportunity sneerers.

Ecklund is framing again

June 28, 2010 • 2:07 pm

I’m getting weary of Elaine Ecklund’s frenetic framing.  As you may remember, Ecklund did a study on the religious views of American scientists, a study that showed, by and large, that those scientists are far more atheistic than is the American public at large. Her research, which of course was funded by the Templeton Foundation, was published as a book, Science vs. Religion: What Scientists Really Think.

At EvolutionBlog, Jason Rosenhouse has summarized Ecklund’s results, which include these statistics:

  • 34% of scientists say that they have no belief in God, while another 30% agree with this statement: “I do not know if there is a God, and there is no way to find out.”  That makes 64% of them who are in the atheist camp (or atheist/agnostic camp, depending how you define “agnostic”). Only 6% of the American public falls into these two groups.
  • An additional 8% of scientists agree with the statement, “I believe in a higher power, but it is not God.”  Total: 72% of scientists are non-theists.  The figure for Americans as a whole: 16%.
  • Only 9% of scientists say this: “I have no doubts about God’s existence”. Compare this to the 63% of Americans who are dead certain.
  • 54% of scientists claim no religious affiliation, compared with only 16% of the general public.
  • Only 2% of scientists say they are evangelical Protestants, while 28% of all Americans claim this label.

Ecklund did her study at “elite” universities, but if you look at “elite scientists,” i.e., those who have been elected to the National Academy of Sciences, the degree of disbelief is even higher: 72% are flat-out atheists and another 21% are doubters or agnostics, with only 7% accepting a personal god. (The NAS data are from an independent study.)

What else can one conclude but that American scientists are far more atheistic and agnostic than the American public, and that the more elite the scientist, the weaker the belief in God?

Well, Ecklund doesn’t conclude that, or, if she does, she buries it under her grand conclusion: scientists are far more religious (she also uses the weasel-word “spiritual”) than we previously thought! As she says,

Given the presence of religion in the scientific community, why do Americans still think scientists are hostile to religion?

The presence of religion? Is that all it takes to dispel that pernicious myth of atheistic scientists?  A presence? How much less presence can there be in such a religious society? Would there still be a “presence” if only 1% instead of 9% of scientists had no doubts about God’s existence?

Ecklund’s posts, interviews, and opinion pieces touting this conclusion are all over the interwebz; the latest, “What scientists think about religion,” is at HuffPo. (It’s part of a new HuffPo series on Science and Religion, all dedicated to showing how compatible they are.)

If you want to see framing at its nauseating best, or worst, observe how Ecklund downplays the irreligiosity of scientists in favor of showing how “spiritual” they are, how few of them actually spend their time trying to destroy religion, and how “nearly one in five is actively involved in a house of worship, attending services more than once a month.”

Well, the facts will out, despite the best efforts of Eckund and her minions and acolytes to hide that huge gap in faith between scientists and the American public.

What’s almost worse than this selective amnesia about the facts is what inference Ecklund and others draw from them.  It is this: we need more dialogue—and more respectful dialogue—between scientists and the faithful to help bridge this gap.  This conclusion will surely please the folks at Templeton who funded Ecklund’s study.  As she says at HuffPo:

So if religious folks want their children to succeed (as a scholar of American religion, I have every reason to believe they do) and if scientists want more children to consider a career in the field (as a scholar of the American scientific community, I know they do), there needs to be a better dialogue between people of faith and the scientists among them.

We need real, radical dialogue — not just friendly co-existence between religion and science, but the kind of discussion where each side genuinely tries to understand why the other thinks the way it does and where common ground is sought. This dialogue should reach the rank-and-file in religious communities with the message of how to maintain faith while fully pursuing science. And it needs to reach the rank-and-file in the scientific community as well, providing them with better ways to connect with religious people.

How to begin? Maybe I won’t, because I’ve plowed this ground before. (I can’t help, however, being highly amused by Ecklund’s dictum that part of our job as scientists is to help religious people “maintain their faith while fully pursuing science.”)

Let me just say what comment I would put on Ecklund’s piece if it were submitted to me as a student essay:

I am sorry, but I don’t see how these conclusions follow from your data.

Or is it possible that this isn’t a conclusion at all, but a message that is completely independent of the data, and perhaps confected before the study was done?

The last of the bluefins

June 27, 2010 • 3:57 pm

You want a sad story? Go over to today’s New York Times Magazine and read “Tuna’s End,” a long, fascinating, and depressing account of the demise of the Atlantic bluefin tuna (Thunnus thynnus).  Sushi eaters (especially in Japan) won’t stop eating them, fisherman won’t stop catching them, and no nation is willing to step up to the plate to protect them.

Please, don’t eat bluefins.

Bluefin (painting by Flick Ford).