Delayed fertilization facilitates flowering time diversity in Fagaceae

Fagaceae includes typical masting species that exhibit highly synchronized and fluctuating acorn production. Fagaceae shows an interesting feature in that fertilization is delayed by several weeks to more than 1 year after pollination. Although delayed fertilization was recorded over a century ago, the evolutionary advantage of delayed fertilization is still poorly understood. Here, we present a new hypothesis that delayed fertilization facilitates temporal niche differentiation via non-overlapping flowering times among species. Comparing flowering and fruiting times in 228 species from five genera in Fagaceae, we first show that there is a close association between a wider spread of flowering times and the likelihood of a 2-year fruiting habit in which there is a long delay from pollination to fertilization. To study the coevolution of flowering time and delayed fertilization, we developed a mathematical model that incorporates the effects of competition for pollinators, seed predator satiation and unfavourable season for reproduction on fitness. The model shows that delayed fertilization facilitates the diversification of flowering time in a population, which is advantageous for animal-pollinated trees that compete over pollinators. Our new hypothesis about the coevolution of delayed fertilization and flowering time will provide new insight into the evolution of masting. This article is part of the theme issue ‘The ecology and evolution of synchronized seed production in plants’.

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Sexual dimorphism, temporal niche differentiation and evidence for the Jack Sprat effect in an annual dioecious plant

Journal of Systematics and Evolution ◽

10.1111/jse.12753 ◽

2021 ◽

Author(s):

Qian Yu ◽

Spencer C.H. Barrett ◽

Xin‐Jia Wang ◽

Li Zhong ◽

Hong Wang ◽

...

Keyword(s):

Sexual Dimorphism ◽

Niche Differentiation ◽

Dioecious Plant ◽

Temporal Niche ◽

Temporal Niche Differentiation

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Temporal niche differentiation of parasites sharing the same plant host: oak powdery mildew as a case study

Ecosphere ◽

10.1002/ecs2.1517 ◽

2016 ◽

Vol 7 (11) ◽

Cited By ~ 15

Author(s):

Frédéric M. Hamelin ◽

Anne Bisson ◽

Marie‐Laure Desprez‐Loustau ◽

Frédéric Fabre ◽

Ludovic Mailleret

Keyword(s):

Powdery Mildew ◽

Niche Differentiation ◽

Plant Host ◽

Temporal Niche ◽

Temporal Niche Differentiation

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Circadian-Associated Rice Pseudo Response Regulators (OsPRRs): Insight into the Control of Flowering Time

Bioscience Biotechnology and Biochemistry ◽

10.1271/bbb.69.410 ◽

2005 ◽

Vol 69 (2) ◽

pp. 410-414 ◽

Cited By ~ 57

Author(s):

Masaya MURAKAMI ◽

Akinori MATSUSHIKA ◽

Motoyuki ASHIKARI ◽

Takafumi YAMASHINO ◽

Takeshi MIZUNO

Keyword(s):

Flowering Time ◽

Response Regulators ◽

Insight Into

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Resource competition shapes biological rhythms and promotes temporal niche differentiation in a community simulation

Ecology and Evolution ◽

10.1002/ece3.6770 ◽

2020 ◽

Vol 10 (20) ◽

pp. 11322-11334

Author(s):

Vance Difan Gao ◽

Sara Morley‐Fletcher ◽

Stefania Maccari ◽

Martha Hotz Vitaterna ◽

Fred W. Turek

Keyword(s):

Resource Competition ◽

Biological Rhythms ◽

Niche Differentiation ◽

Temporal Niche ◽

Temporal Niche Differentiation

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Organization of the actin filament cytoskeleton in the intestinal brush border: a quantitative and qualitative immunoelectron microscope study.

The Journal of Cell Biology ◽

10.1083/jcb.107.3.1037 ◽

1988 ◽

Vol 107 (3) ◽

pp. 1037-1048 ◽

Cited By ~ 149

Author(s):

D Drenckhahn ◽

R Dermietzel

Keyword(s):

Brush Border ◽

Actin Filaments ◽

Close Association ◽

Zonula Occludens ◽

Terminal Web ◽

Ultrathin Sections ◽

Microfilament System ◽

Human Intestinal Epithelium ◽

Insight Into ◽

Specific Label

In the present study we have used immunogold labeling of ultrathin sections of the intact chicken and human intestinal epithelium to obtain further insight into the molecular structure of the brush-border cytoskeleton. Actin, villin, and fimbrin were found within the entire microvillus filament bundle, from the tip to the basal end of the rootlets, but were virtually absent from the space between the rootlets. This suggests that the bulk of actin in the brush border is kept in a polymerized and cross-linked state and that horizontally deployed actin filaments are virtually absent. About 70% of the label specific for the 110-kD protein that links the microvillus core bundle to the lipid bilayer was found overlying the microvilli. The remaining label was associated with rootlets and the interrootlet space, where some label was regularly observed in association with vesicles. Since the terminal web did not contain any significant amounts of tubulin and microtubules, the present findings would support a recently proposed hypothesis that the 110-kD protein (which displays properties of an actin-activated, myosin-like ATPase) might also be involved in the transport of vesicles through the terminal web. Label specific for myosin and alpha-actinin was confined to the interrootlet space and was absent from the rootlets. About 10-15% of the myosin label and 70-80% of the alpha-actinin label was observed within the circumferential band of actin filaments at the zonula adherens, where myosin and alpha-actinin displayed a clustered, interrupted pattern that resembles the spacing of these proteins observed in other contractile systems. This circular filament ring did not contain villin, fimbrin, or the 110-kD protein. Finally, actin-specific label was observed in close association with the cytoplasmic aspect of the zonula occludens, suggesting that tight junctions are structurally connected to the microfilament system.

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Mañjuśrī

Oxford Research Encyclopedia of Religion ◽

10.1093/acrefore/9780199340378.013.186 ◽

2017 ◽

Author(s):

Laura Harrington

Keyword(s):

Tang Dynasty ◽

Close Association ◽

Rhetorical Strategy ◽

Esoteric Buddhism ◽

The Tang Dynasty ◽

Wutai Shan ◽

Crown Prince ◽

The Buddha ◽

Mountain Home ◽

Insight Into

Mañjuśrī (“Gentle Glory”) is one of the oldest and most significant bodhisattvas of the Indian Mahāyāna Buddhist pantheon. Mañjuśrī is the personification of the Mahāyāna notion of prajñā (wisdom): discriminating insight into the nature of reality, and the hallmark philosophical insight that distinguished the Mahāyāna movement from earlier Buddhist schools (Nikāya) of thought. Like discriminating insight, Mañjuśrī is ever new. He is typically portrayed as a golden-complexioned, sixteen-year-old crown prince holding in one hand a flaming sword that cuts through ignorance, and a Perfection of Prajñā book (Prajñāpāramitā Sūtra) in the other. In Mahāyāna sutras, Mañjuśrī is often cast as the interlocutor whose pointed questions to the buddha elicit the teachings their audience needs to finally understand the subtlest points of doctrine. His earliest known appearance is in the corpus of early Mahāyāna works translated into Chinese by the Indo-Scythian monk Lokakṣema (b. 147 ce). In these, the vivid contrast between Mañjuśrī as wonder-working bodhisattva and the slower-witted Nikāya monks implicitly legitimates the early emerging Mahāyāna movement; clearly, Mañjuśrī’s insight into reality is superior even to that of the disciples who sat at Śākyamuni Buddha’s feet and heard him teach. This rhetorical strategy was developed in subsequent Indian Buddhist sūtras and commentaries, especially those that promulgated new or controversial teachings. Scholars from all of its schools claimed direct visions of the bodhisattva of wisdom; “to see Mañjuśrī” denoted the subject’s unmistaken insight into the buddha’s teaching. Mañjuśrī worship entered esoteric Buddhism (Tantra) in the 7th-century Mañjuśrīmūlakalpa—one of the earliest extant Indian Tantras—and reached its zenith in the early 8th-century Mañjuśrīnāmasaṃgīti, a liturgical text praising Mañjuśrī in all his forms. Its close association with the 10th-century Kālacakra Tantra, perhaps the last Tantric text to be composed in India, underscores how thoroughly Mañjuśrī pervaded esoteric Buddhism in South Asia. As a figure of cult worship, Mañjuśrī was most prominent outside of India. By the 5th century, the Chinese Wutai shan (“Five Terrace Mountain”) was understood to be his earthly residence, and a magnet for pilgrims who sought a vision of the crown prince. Mañjuśrī became identified as the patron deity of China during the Tang dynasty, thereby setting a pattern for subsequent rulers of China, who often linked their own legitimacy to Mañjuśrī, and visibly promoted his worship at Wutai shan. This practice crystallized during the long reign of the Manchus (1611–1912), who not only portrayed their rulers as emanations of the crown prince, but fostered the folk etymology of their ethnonym as deriving from Mañjuśrī. Tibetan Buddhism was at its apex there, and Mañjuśrī and his mountain home become important to Tibetans, Nepalese, Khotanese, and Mongols.

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Roman Religion 1910–1960

The Journal of Roman Studies ◽

10.2307/298298 ◽

1960 ◽

Vol 50 (1-2) ◽

pp. 161-172 ◽

Cited By ~ 1

Author(s):

H. J. Rose

Keyword(s):

Flowering Time ◽

Religious Experience ◽

Comparative Method ◽

Just In Time ◽

Young Scholar ◽

Roman Religion ◽

Original Meaning ◽

History Of ◽

The Republic ◽

Insight Into

When, in 1911, the first volume of JRS appeared it contained among other matter an article by W. Warde Fowler on ‘The Original Meaning of the word Sacer’. This was later (1920) reprinted in Roman Essays and Interpretations, 15–24, and is characteristic of its author, not only because of its keen insight into Roman ways of thought and full acquaintance with the relevant passages in Latin authors, but in its cautious and moderate use of the Comparative Method in dealing with the history of an ancient and imperfectly known religion. A scrap of Polynesian information on the meaning of ‘tabu’ was got from R. R. Marett, whose Threshold of Religion was then a new book (1909), and whom Warde Fowler knew and appreciated. About this time, Fowler, who was meditating an elaborate edition of Plutarch, a project which his failing sight compelled him to drop, passed on to me some notes on the Roman Questions (see below, p. 163), a typical piece of readiness to help and advise a young scholar. So far as his contributions to Roman religion went, the first two decades of this century were his flowering-time. Roman Festivals of the Period of the Republic had appeared in 1899; his Gifford Lectures of 1909–10 appeared in book form (The Religious Experience of the Roman People) just in time to have a cordial and appreciative review from E. R. Bevan in the first number of JRS.

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