Old Canarian

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With Natives ( Spanish antiguos canarios ) or Urkanarier the populations are referred to in the German scientific literature on the front of the European conquest in the 15th century Canary Islands lived. They probably came in several waves between the 5th century BC. And the 1st century AD from the vicinity of the Strait of Gibraltar . After the 4th century AD, the old Canarians lived in approximately Stone Age conditions without contact with the outside world, isolated on the individual islands until the 14th century . After the conquest of the Canary Islands by order of the kings of Castile was completed at the end of the 15th century, measures taken by the conquerors resulted in the Old Canarians no longer existing as ethnic groups at the end of the 16th century .

Names of the indigenous people of the Canary Islands

Despite the spatial proximity of the seven islands, the pre-European societies of the Canary Islands did not form a single group that would allow their past cultures to be explained together.

In the past, the name Guanches was often used for the indigenous people of all the islands in the Canary Islands. Today this term is used in ethnology and history exclusively for the native inhabitants of the island of Tenerife . The collective name Guanches for the indigenous people of the whole of the Canary Islands does not do justice to the significant cultural differences that existed between the populations of the individual islands.

The Spanish name Aborígenes , like the German name native , has a derogatory character. It contains neo-colonial ideas and the connections between the economic, social, political and cultural dependence of the conquered on the conqueror. The name is also connected with the assumption that the natives had not yet reached the stage of civilization.

The term Prehispánicos, coined at the time of Franquism for the population living on the islands before 1400, is now widely rejected. He assumes that there is only one “Spanish” culture in Spain, which is the same in all parts. An allegation that led to the suppression of all regionally deviating cultural phenomena on the Spanish peninsula between 1937 and 1975. In addition, the influences of other European cultures were of great importance after the islands were incorporated into the kingdoms of the Crown of Castile.

The term pre-Hispanic populations of the Canary Islands (populations in the majority, Spanish Poblaciones prehispánicas de las Islas Canarias ) is still used in Spain in the laws for the protection of cultural heritage. In Article 27 paragraph 4 of the Autonomy Statute of the Canaries of 2018, the ethnographic and archaeological heritage of the pre- Hispanic natives ( Spanish legado etnográfico y arqueológico de los aborígenes prehispánicos ) is named as a cultural asset worthy of protection. The term natives ( Spanish indígena ) has a descriptive-objective character and is etymologically the most appropriate and least discriminatory expression to denote the first inhabitants of the Canary Islands.

The names of the indigenous people of the Canary Islands

The first inhabitants of the island of Lanzarote are called Majos or Mahos , those of the island of Fuerteventura Majoreros or like the inhabitants of the island of Lanzarote also Mahos , those of the island of Gran Canaria Canarios or Canariotes , those of the island of Tenerife Guanches , those of the island of La Gomera Gomeros , those of the island of La Palma Benahoaritas or Auaritas and those of the island of El Hierro Bimbaches or Bimbapes .

First colonization of the Canary Islands

See also: History of the Canary Islands , section First settlement of the Canary Islands

There are many speculations and assumptions about the origin of the Old Canary Islands, but also about the way in which they came to the islands. Based on finds that were made during archaeological excavations on the island of Lanzarote at the beginning of the 21st century, the hypothesis is now held that the Phoenicians first came into contact with the previously uninhabited Canary Islands, probably with the establishment of a base on this island , about the same time as the founding of Lixus and Gades (about 1000 BC) took place. At the beginning, the settlements could not support themselves, but were dependent on regular contact with the Mediterranean region.

With the expansion of Carthage and the establishment of colonies on the Atlantic coast, interest in the Canary Islands seems to have increased. The travelogue of Hannos the Navigator from the 5th century BC BC describes the founding of Phoenician-Punic settlements on the west coast of Africa. The establishment of colonies in the Canary Islands was interesting for the Phoenicians for several reasons: They formed safe bases for trade with Africa. Orseille and dragon's blood were used on the islands to make dyes. The fish-rich waters and the good opportunities for salt production offered the best conditions for the production of garum . There was fat and amber from various marine mammals, which were still common in the area at that time. The establishment of branches on the extremely fertile islands with drinking water and valleys suitable for agriculture guaranteed the traders and seafarers security and the corresponding range of services.

The settlement apparently began on Lanzarote, the easternmost island. The exact origin of the settled population is not clear. It certainly came from the area around the Strait of Gibraltar, which was under the rule of Carthage . The settlement was not a one-off activity, but a continuous process that in the end extended to all islands. Probably the origin of the settlers was not uniform. This is one reason for the differences in the composition of the population of the islands found in ethnological and genetic comparisons of archaeological finds.

The discovery of a purple workshop on the island of Lobos indicates close economic ties between the Canary Islands and Roman or Roman-dominated areas of Africa during the 1st century BC. And in the 1st century AD. This inclusion in the Mediterranean economic area ended with the imperial crisis of the 3rd century .

Contact between the islands and Europe, but also with each other, was no longer possible because the islanders had no nautical knowledge and no tools to build seaworthy ships. In the period that followed, until around the 14th century, the Canary Islands fell into oblivion in Europe. On the individual islands, independent cultures developed from the common starting point, which differed in language, artistic forms of expression, religion and social order.

Appearance and clothing

Indigenous people of the island of Gran Canaria represented by Leonardo Torriani in the late 16th century

The appearance and clothing of the old Canary Islands is described in various reports from the 14th century. Archaeological finds also provide information. Today it is assumed that the old Canarians had dark hair and only a few were blond. Blue eyes were common, but not the norm. With a height of about 1.70 m, the old Canaries were taller than the average Castilians of the 15th century. Only the Gomeros were apparently smaller.

The clothing differed considerably from island to island. Generally it was made from goat and sheepskin. The skins were also tanned into soft leather. The parts were joined together with dried tendons and intestines or strips of leather. Thereby awls made of bones were used. The “tamarcos” (fur coats), the “toneletes” (short skirts) and the other items of clothing were dyed in Gran Canaria in different colors obtained from flowers and herbs. The Canarios also wore short skirts made of palm leaves and decorated the bodies with inked stamps . Since the old Canarian sheep had no wool, clothing made of wool was unknown. When describing clothing, it is noticeable that with the increase in contact between the indigenous people and the Europeans, the amount of clothing described by the latter increases: from almost naked at Niccoloso da Recco in the 14th century and in Le Canaria at the beginning of the 15th century sometimes with several layers of skins near Torriani at the end of the 16th century.

languages

The ancient Canarian languages ​​are grouped under the term Guanche . Due to the lack of contact between the old Canary Islands, different languages ​​developed among the population of the islands during the period of isolation. The languages ​​were so different that at the beginning of the conquest the translators of one island were unable to understand the language of the people of the other islands. According to historians, historical accounts in which it is asserted that the languages ​​are the same can be traced back to the fact that the reporters did not compare two speakers, but rather judged the equality on each island separately according to the similarity of the sound. Comparisons of surviving remnants of the ancient Canarian languages ​​show similarities with the languages ​​still used today by the Berber peoples of North Africa.

Illnesses and injuries

The written ethno-historical sources do not contain any information about the diseases of the Canarian ethnic groups during their isolation. The anthropological material is insufficient to provide reliable information about the state of health of the population during this period and to assess the effects of the epidemics that were introduced between the mid-14th century and the end of the 15th century. Only for the islands of Gran Canaria and Tenerife can information about the occurrence of certain diseases be made on the basis of secured documentary and archaeological information.

If the health status of the Canary Islands mummies found in Tenerife is taken as representative of all guanches, they suffered from tooth decay , osteoporosis , sinusitis , rheumatism , arthritis , tumors, deformities of the spine and probably typhoid . Histological examinations of various mummies from Tenerife showed that they suffered from atherosclerosis . There are many indications that many guanches died of gastrointestinal infections . Another cause of death appears to have been the build-up of carbon in the lungs, which was directly related to the inhalation of smoke in the burrows. When eating Gofio , which contained more or less fine stone remains of the hand mills, the teeth of the old Canarians were severely ground. Research on different groups of skulls on the island of Tenerife showed that 20% of them had any injuries. What is noticeable is that around 90% of these injuries were survived. In the period after the first contact with the Europeans, epidemics broke out on the islands of Gran Canaria and Tenerife, killing large parts of the population. On the islands of Tenerife, La Palma and La Gomera, skulls of male adults have been found that show traces of trepanation , which was apparently survived. The tools that were used to do this were basalt stone chips. The outside diameter of the boreholes was 1.25 to 2.30 cm. Whether these interventions had a magical meaning or were therapeutic measures cannot be clarified.

society

The division of rule over the areas of the individual islands as well as the structure of the society of the Old Canary Islands are only known from reports by European chroniclers. These offer a description of the conditions only from the beginning of the 15th century. The previous 1,000 years of isolation of the individual islands from their environment can only be explained to a very limited extent by archaeological research. At the time of the conquest there were twelve separate domains on the island of La Palma, nine on Tenerife, four on La Gomera, two each on Gran Canaria and Fuerteventura. The islands of Lanzarote and El Hierro were not divided. The ruled areas were not necessarily enemies. Working together against external enemies, marrying beyond the borders of rulership or celebrating festivals together have been handed down in various cases. The dominant areas are called Menceyatos on Tenerife and Guanartematos on Gran Canaria. In the chronicles of European visitors to the islands, people mostly talk about tribes, parties or kingdoms.

The complexes of artificial caves in Gran Canaria or huts of large dimensions, such as those found during excavations on La Gomera, indicate that the extended family was important to the old Canaries. In the prehistoric cultures of the Canary Islands, the practice of exogamy across rulers was common. As a result, there were alliances between the groups, which ensured the interregional solidarity of the tribes. Social endogamy was prohibited on La Gomera . The men of one tribe generally married the women of another tribe. Despite various reports from individual islands, polygamy seems to have occurred only in isolated cases or at certain times. There are reports of polyandry from Lanzarote and Gran Canaria . Simultaneous evidence of neonaticide in girls suggests that it was a measure to reduce population growth.

A structured social system appears to have existed on the heavily populated islands of Gran Canaria and Tenerife. It is reported that the Guanartemes and Menceyes only married members of their own families. In Gran Canaria, sibling weddings between noble people are known.

religion

The written traditions about the religions of the ancient Canaries extend over the period from the middle of the 14th century to the end of the 16th century. They are very much characterized by the fact that the authors, in most cases members of the Catholic clergy, interpreted the information from a church perspective. Archaeological finds, which are assumed to be related to the religious ideas of the Old Canary Islands, suggest that there are considerable differences between the ideas of the inhabitants of the various islands.

Cosmogony and cosmology

The oldest written statements about the belief in the origin and development of the ancient Canarian world can be found in the bull "Ad hoc semper" of Pope Urban V from 1369. In this document it is stated that the inhabitants of these islands worshiped the sun and of the moon. The chronicles of Portuguese and Italian travelers from the middle and at the end of the 15th century indicate a star cult of the ancient Canarians.

Various names have been passed down with which the highest deities were named by the old Canaries: "Achaman" with the Guanches of Tenerife, "Acoran" with the Canarios on Gran Canaria, "Abora" with the Benahoaritas of La Palma, "Orahan" in the Gomeros and "Eraoranzan" and "Moneiba" in the Bimbaches of El Hierro. It is assumed that these were not only different names for one and the same appearance of the deities, but that the natives of the different islands also associated very different ideas with the names.

In the Canarian cultures, the sun was the female deity responsible for creation, life, the fertility of the pastures and the crops. The position of the moon in the hierarchy of the ancient Canarian deities is not exactly known. There is little information about a moon cult on the islands. As a celestial body, the moon played an important role in determining the annual cycle alongside the sun in predicting natural processes. By observing the moon it was z. B. the Benahoaritas possible to create a weather forecast.

Some stone settings and petroglyphs at sites such as B. on Gran Canaria, at Roque del Bentaiga ( Tejeda ) and Cuatro Puertas ( Telde ) as well as on Lanzarote in the Zona Arqueológica de Zonzamas and on Fuerteventura at Tablero de los Majos (Jandía) are regarded as astronomical markings with which the beginning of the Equinox was established. In Gran Canaria there are also places like the so-called Cave of the Stars (Cueva de las Estrellas) , an artificial cave in Artenara , which was part of a common granary and in which many white dots are painted on the ceiling in one of the rooms is interpreted as a representation of stars.

Petroglyphs were found on various islands, the representations of which are interpreted as references to sun , lunar and star cults. Archaeological finds of star motifs carved into ceramic vessels allow a comparison with the written records. They show the importance of belief in the stars among the people of the Canary Islands. The ethno-historical sources contain indications that on all islands on special days of the year festivals were celebrated as part of the sun cult.

The chronicler Juan de Abreu Galindo wrote in his "Historia de la conquista de las siete islas de Gran Canaria" published in 1632 that the natives of La Palma saw the Roque de Idafe as the support of heaven that could collapse and then they would be killed. This is interpreted by some historians as an idea of ​​a world axis as it occurs in the cosmogonies of different peoples. It is at least certain that almost all mountains were regarded as holy places that were associated with the gods.

Good and bad spirits

The ancient Canarians imagined that good spirits in the heavens opposed the evil forces that were in the underground world and that had negative effects on people and animals. The Guanches of Tenerife had holy places where the spirits of people stayed, who were fondly remembered by the community because of their heroism. The ancient Canarians also believed in evil spirits, which frightened them and to whom they ascribed the origin of diseases and other evils. They were the "Tibicenas" of Gran Canaria, incredibly large dogs and probably sea turtles in Gran Canaria. The Gomeros believed that "hirguanes" , demonic beings, appeared who attacked humans and animals as misshapen beings or billy goats that rose on their hind legs. At the Benahoaritas of La Palma, the evil spirit "Iruene" appeared in the woods in a fantastic and terrifying form of large woolly dogs. The Guanches saw the Teide as a place where the spirits of the ancestors stayed, who were doomed to receive punishment. The evil spirit "Guayota" stayed there.

There were various forms of association between the living and the spirits of the dead ancestors. In Tenerife, a new menceye, or tribal leader, swore on a bone belonging to the founder of his branch of the family, and various people voluntarily sacrificed themselves to take news from the living to the dead. During the dawn of a special holiday, the indigenous people of Fuerteventura and Lanzarote called on the spirits of their ancestors who came over the sea in the form of clouds.

Places of worship

"Efequén", place of worship of the indigenous people, represented by Leonardo Torriani at the end of the 16th century

Various written reports from the period before and during the subjugation of the islands describe that the indigenous people worshiped their gods both in structures built for this purpose and in special places, especially on the heights of the mountains. On all islands there are archaeological indications on the peaks of the mountains that were not human settlements but served magical-religious practices. A large part of the places of worship identified so far are in the open air. After 1980, more and more caves, mostly artificially created, were found which, because of their furnishings and rock engravings, are given religious significance. The "Efequénes" , with stone walls encompassed temple districts of the pre-colonial residents of Lanzarote and Fuerteventura, were buildings with a circular entrance way to a central area where sacrificial rituals to the gods took place. The Benahoaritas celebrated their sun cult by stacking stones in a pile at a certain point. In some of these "pyramids", such as the one at Roque de los Muchachos ( Garafía ), stones with spiral and circular indentations have been found. Similar cairns are known from Gran Canaria.

Priest and fortune teller

Not only men, but also some women, commonly referred to as priests (sacerdotes) and fortune tellers (adivinos) , had the task of interpreting the signs that were sent out by the deities. They were responsible for perpetuating the religious traditions of the community, celebrating festivals, performing rituals and, on some islands, for predicting events that affected the life of the community.

In Gran Canaria these priests are known as "Faycán" . They were usually members of the family of the local chief, the Guanartemes . In addition to their religious duties, they were also entrusted with economic functions. Among other things, they were responsible for the management of the Guanarteme granaries, in which people's taxes were stored. They were also responsible for distributing this grain in times of need. In the case of the "Guañameñe" priests of the indigenous people of Tenerife, it is not clearly clear whether there was only one on the island or whether this office existed separately in each of the nine independent areas (Menceyatos). From the other islands with very different social and economic organizations, there is hardly any precise information about the position of priests. Their essential importance was there apparently in the holding of communal celebrations, as mediator both between humans and the spirits or the higher beings and as well as predictors of the future.

Rituals

There are archaeological sites on almost all islands, most of them in higher regions of the mountains, which are associated with the celebration of rituals to promote rain. In some of these places a number of depressions have been found, small pits that are sometimes connected to one another by small channels in which milk, blood or water has been spilled as an offering. In societies where ancestral cult was a significant part of these rituals, it was believed that the spirits of the ancestors were responsible for determining the path of clouds and the fall of rain. A ritual of the ancient Canarians, with which they implored rain from the higher beings, is reported from various islands, and old place names indicate the places where such rituals took place: When the rainfall, especially at the time of sowing the grain or When the meadows were missing, the indigenous people brought their sheep and goats to a sacred place and locked them up there without food. As the hunger of the animals increased, they began to moan and bleat with deafening screams. Together with the chants and the frenetic dances of the people, the higher beings should be made aware of the requests and let the desired water rain.

There are a number of reports from the 16th century in which the fertility, harvest and initiation rites for adolescents are described as they are supposed to have been celebrated by the indigenous people before Christianization. As they mostly date from more than a hundred years after the conquest, these reports are strongly influenced by the new cultural changes.

funeral

Most of the old Canarian burials probably took place in caves. The fact that a large part of the burial caves known today was found in inaccessible areas of remote valleys ( barrancos ) may also be due in part to the fact that the burial sites, which were more easily accessible, were plundered by grave robbers in the 19th century. Earth and tumulus graves were also found on various islands. The number of deceased buried per burial site varied. There were individual graves, family graves, but also places where a large number of dead were buried over a long period of time. What all burials have in common is that permanent direct contact of the deceased with the earth was avoided. For this purpose, the corpses were placed on wooden stretchers, on supports made of braided twigs or on plinths made of stone slabs in order to keep out the moisture in the ground through air circulation. Chapter 33 of the Chronicle Le Canarien tells of a cremation on Lanzarote. On the islands of El Hierro, Tenerife, La Palma, Fuerteventura and Lanzarote, there is archaeological evidence of cremations. Conservation of corpses by drying or additional mummification are known from some islands. The deceased were apparently dried or mummified according to their social status and sewn into a large number of goat skins. The importance that a person had during his lifetime is also shown in the richness of the grave goods . These included shepherds' wands , tools, weapons and jewelry as well as clay vessels (ganigos) filled with milk or lard. In archeology, grave goods are seen as obvious evidence of belief in life after death.

Dwellings

In reports from the time of the conquest of the islands, at least from the eastern islands, it is repeatedly reported that people lived together in a large number of villages. A large part of the old Canarian dwellings were in groups of several caves or houses. Within these settlements there were not only residential buildings, but also granaries and cult rooms. A necropolis or individual burial caves completed the settlement in some cases. Historical sources in Gran Canaria mention the existence of cities such as Telde , Agüimes , Arguineguín along with a collection of 32 inhabited places before the beginning of the conquest in 1478 .

caves

Due to the volcanic origin of the Canary Islands, there are a large number of bubble caves and lava tubes on some islands . Most of the old Canarians lived in such caves. The comfort of this type of housing was superior to that of the stone-built houses. The caves offered more space, better light, better ventilation, they were mostly dry and better air-conditioned. Its smooth walls were suitable for carving petroglyphs or, as in Gran Canaria, for painting. The effort to prepare natural caves was considerably less than the construction of houses of similar dimensions. Archaeological finds indicate that some caves were inhabited for several centuries and continued to be used after the conquest.

The indigenous populations of La Palma and Tenerife lived for the most part in natural caves on the edges of the Barrancos. El Hierro has few natural caves. The existing ones are seldom in such a way that they are suitable to form a locality. Due to the height structures, the natural caves on the island of Lanzarote were not used very often. The few known cases are nevertheless of particular importance. On Fuerteventura, too, important archaeological finds were made in various lava tubes , which indicate a temporary use as apartments. The geological conditions of the island of La Gomera show that there are only a few caves.

Some of the caves in the Canary Islands are naturally divided into several chambers. Usually, part of the entrance was closed with a drywall that did not reach the ceiling. Inside the cave, life took place primarily in the area of ​​the entrance to make use of the natural light. Different caves were artificially enlarged or divided into different areas by walls. In some cases it has been proven that the “kitchen” was separated from the “living room”. In other cases she was in a small cave nearby. The disadvantage of natural caves is often the location. They are not always in places that were suitable as a settlement center for the old Canarians engaged in agriculture and cattle breeding. Their entrances are often several meters above the bottom of a barranco.

The natural cave was the most common form of living in Gran Canaria. However, a large number of artificial caves were found on this island, which were carved into the easily worked volcanic tuff . The layout and structure of these caves are very different. They range from very simple shapes to caves that had a central room to which other rooms adjoined at the sides. Some of these caves were connected by stairs and ramps.

Houses and huts

In areas where there were good living conditions but no caves, the old Canarians built houses out of stone. The walls of the houses in Gran Canaria were built without mortar . Occasionally, large basalt stone blocks were used that were 1–1.5 m long. While the outer walls often had a round or oval floor plan, the interior was mostly rectangular or cross-shaped. The round residential buildings of the Bimbaches on El Hierro, described in the 17th century by Abreu Galindo, with a diameter of 6-8 m, in which 20 or more adults are said to have lived with their children, have not yet been found. A normal settlement in La Gomera consisted of one large hut with a diameter of 3.5 to 5 m and two to six smaller ones with a diameter of 1.2 to 2.00 m.

In the case of the "Casas hondas" (deep houses) that were found on the eastern islands, the mostly round bases were dug into the earth, so that half of the apartment or a little more was below the level of the earth. The dry stone walls, made of rough but evenly shaped stones, protruded beyond it. Because of this construction, the buildings had more even temperatures and were less exposed to the wind. The narrow entrance towards the wind turned away side had a small stone staircase. The roof was made of stones arranged as a cantilever vault . This type of building was used for both housing and storage.

In more distant pasture areas, the remains of individual huts were found that were only equipped for temporary residence and not intended as permanent living quarters.

economy

The archaeological finds and the written records relating to the Old Canary Islands do not provide enough information to reveal economic connections that are inextricably linked to the totality of social and political-institutional relationships. Reliable statements can be made about the sub-area of ​​production and consumption of food. The diet was not the same on all islands. The analyzes of the anthropological finds show that plants were of great importance in the diet of the Canarios, while the diet of the Guanches was richer in animal protein. The ethnohistorical sources also state that Benahoaritas consumed more meat. The Lanzarote and Fuerteventura ecosystems did not allow any significant collection activity of plant products. This resulted in a higher consumption of meat there.

Collect

Especially on La Gomera and La Palma, the indigenous people collected the fruits of certain plants of the laurel forest ( strawberry tree , Canary bellflower , Fayal brezal , field rose , Visnea mocanera ) and fern roots, which, dried in the sun and then ground together, with a Portion of roasted barley grains were eaten. It is likely that the indigenous people of Lanzarote and Fuerteventura ate the roasted and ground seeds of Cosco , a plant that grows on the beach of the semi-deserts, in times of scarcity . The Canary Island Date Palm grows wild in the lower and middle areas of the islands including the humid valleys of Lanzarote and Fuerteventura. It is also possible that indigenous farm workers promoted the spread. Like the palm trees, fig trees could have spread by themselves.

hunt

A large part of the autochthonous fauna has disappeared today due to the destruction of the natural environment. It is said that there were lizards the size of a cat on the islands . Until the 15th century there were monk seals ( Spanish lobos marinos ) on the island of Lobos (the name is derived from these animals), on Lanzarote and probably on Fuerteventura. The catch of these animals not only provided the natives with an important supply of meat, but also the best material for the manufacture of shoes and clothing because of the thickness and quality of the leather.

Agriculture

There seems to have been at least the beginning of agriculture on all islands. This is not always supported by historical reports. Research on human remains revealed that a large part of the diet consisted of grain, an amount that could hardly be obtained by collecting wild plants. In Tenerife, the agricultural activity of the indigenous people is proven on the north side of the island between the coast up to a height of 300 m and on the south side at medium altitudes. Most of the permanently inhabited settlements were located there. It is reported that the crops were watered. Gran Canaria has extensive plains on the coast and terraces with good soil for growing on the edges of the numerous barrancos. Streams and canals led the water to the land to be irrigated. Everything indicates that the irrigation had reached a significant level. This high technical standard of agriculture could not be proven on the less populated islands.

Agricultural activity was centered on growing barley, wheat and various types of legumes. Barley was the main vegetable food on all the islands. It was a special type of barley with large, thick grains. The yields were very high. The grain and the pulses were roasted and processed into Gofio in hand mills .

Seafood collecting and fishing

Frequently found piles of clam shells and other debris across the islands indicate that seafood ( snails and limpets ) was eaten. The remains of various fish such as sea ​​peacocks , common sea bream , cichlids and sardines have been found in archaeological sites . The catch was done with fish locks ( Spanish corrales ) that were built between the rocks. These were porous stone walls that lay below the surface of the water at high tide and held back the fish when the water ran off. These were paralyzed with the milk of euphorbias to make them easier to catch. Fishhooks made from bones and traps and nets made from rushes were also used.

Cattle farming

Goats made up most of the livestock. They were well adapted to the conditions on the eastern islands, where water is often scarce. These animals only needed to be given water every two to four days and could also tolerate high concentrations of salt in the water. They ate too bitter plants and poisonous to other animals and people gorse . They had a small shoulder height , a black or brown fur and short horns. The little sheep had smooth fur, from which no wool was shorn. The Chronicle of Le Canarien says that there were 60,000 goats and sheep on Fuerteventura around the year 1400. The presence of pigs is documented. These animals found their food almost freely living in the undergrowth of the laurel forest. Dogs guarded the herd and the house. But their meat was also eaten.

Goats and sheep were kept in three different ways: Small flocks, which were kept near the settlements to provide fresh milk, were cared for by the women and children. Large flocks, led by adult shepherds, provided cheese and meat. Another group of goats lived in the wild, far from the settlements, in areas with poor feed. They were caught annually and their population adapted to the existing living conditions.

Items of everyday use

During archaeological excavations on the islands, a large number of objects were found that provide information about the living conditions and the technical skills of the ancient Canary Islands. In the absence of usable metal deposits, the indigenous people of the islands did not have any metal tools.

Clay vessels in the Museo Arqueológico del Puerto de La Cruz

Ceramics

Vessels produced by the Altkanariern of clay were produced in a packaging system without a potter's wheel. It is noticeable that there are hardly any similarities between the products of the indigenous people of the various islands, both in terms of shapes and decorations. After shaping and scratching patterns, the vessels were dried in the sun and later burned. The "kilns" were nothing more than a pit in the ground, in which firewood was placed on the ground in order to produce as hot embers as possible in order to burn the vessels. Firewood was also layered over the objects to be burned. The predominant color of the ceramic ranges from orange-red to ocher. The technique of reduced fire , in which the oxygen supply was reduced, as it was mainly used in the ceramics from El Hierro and La Palma, leads to the typical gray or black coloration of the vessels on these islands. Additional paintings on the clay objects are only known from Gran Canaria.

stone

Basalt , trachyte, and phonolite were the most common types of stone used to make tools. Flints were also used for cutting tools . The obsidians, usually counted among the stones, play an important role . They are the ideal material for cutting devices. Obsidian occurs more frequently on La Palma and Tenerife, less often or not at all on other islands. Cutting devices were made from obsidians, but also from other stone materials, in order to cut up animals, work on hides and leather, or make objects out of wood or animal bones. Round mills were found on all the islands that consisted of an upper part that was precisely fitted into a lower part. In the middle of the upper part there was an opening into which the grist, mostly roasted barley grains, could be poured. The petroglyphs were hammered or scraped into the rocks with stone tools.

Wooden vessel in the Museo de Naturaleza y Arqueología

Wood

The low shelf life of vegetable materials meant that only a few items have survived today. The objects were mostly made from the wood of the laurel tree , juniper or Canary pine . The most important finds are small lances, the tips of which have been hardened in fire, shepherds' staffs and sticks for the shepherd's leap ( Garrote in Spanish ). The shepherds apparently also had small wooden vessels that were more unbreakable than clay vessels. On some islands, the indigenous people used wooden door frames and doors on the entrance walls of the caves and houses. For the transport and final disposal of the bodies within the burial site were occasionally stretchers ( Spanish Chajasco ) used in wood. A bier found in the Hoyo de los Muertos on El Hierro has 13 characters carved into it, which can also be found in rock inscriptions on the Canary Islands .

Bone awl in the Museo de Naturaleza y Arqueología

bone

The indigenous people of all islands used bones from domestic animals and birds as well as fish bones to make tools and jewelry. The most commonly found tools made from goat bones were 5 and 10 cm awls , occasionally with fire-hardened tips. They were used to pierce eyelets in leather for clothing or to open clams and other molluscs and to get edible parts out of the shells. Fish hooks made from bones have also been found. The decoration of the clay objects was done with spatulas made of bone and ground into special shapes. The jewelry made from bones of goats and birds was thought to have a magical effect.

Ídolo de Tara or Ídolo de Chil

Sculptures and sculptures

Small sculptures made of baked clay and sculptures made of stone have been found on various islands. In anthropomorphic representations, a distinction is made between female, male, bisexual and asexual figures. Some zoomorphic figures depict birds, pigs, and dogs. Others assume turtles and insects as motifs. The small sculptures made of stone or baked clay were associated with religious ideas and actions in the cultures of the various islands, e.g. B. with fertility rites or an ancestral cult. Another task of the characters could have been to scare off evil beings. It is possible that objects of small size, barely a few centimeters, were amulets worn as pendants by men and women. Despite their simple design, the artistic meaning of some figures must also be taken into account. There has certainly been an interest among manufacturers in creating beautiful objects. This is z. B. accepted for the Ídolo de Chil or the Ídolo de Zonzamas .

Petroglyphs in the Belmaco Cave

Rock paintings and rock inscriptions

On all Canary Islands there are rock carvings from the time of the ancient Canarians. Wall paintings , d. H. Colorants applied to the wall have so far only been found in Gran Canaria. The petroglyphs that the old Canary Islands carved into the rocks show large-scale geometric patterns or figurative representations. The indigenous people left rock inscriptions on all islands. The characters belong to the group of Libyan-Berber scripts and are very similar to the characters found on old inscriptions in Northern Tunisia and Northeastern Germany.

Disappearance of the old Canarians as perceptible ethnic groups

The end of the armed conflicts in the Canary Islands with the completion of the conquest of the island of Tenerife in 1496 meant the end of the original Canarian societies. This did not result in the complete physical disappearance of the indigenous people, but the elimination of their politico-military institutions, the dissolution of their social relationships and the economies that were characterized by the isolation of the individual islands.

For the period of the beginning of the subjugation of the Canary Islands, in the first years of the 15th century, various estimates come to a population of around 100,000 people in the entire archipelago. Through the deportation as slaves to Europe and North Africa, through the killings in the course of military attacks, through diseases that were probably brought in by the conquerors, and through the deterioration of general living conditions, the number of old Canarians was greatly reduced in the course of the 15th century. A 1504 report by the Inquisition estimated the indigenous population of the entire archipelago to be 1,200 families. It is therefore estimated that there will be 7,000 residents. This shows that the extent of the annihilation of the indigenous population in the course of the 15th century was between 90 and 95%.

The social, economic and other cultural conditions collapsed through this loss of population alone. Through the baptism and the compulsion to speak the Castilian language almost all connections to the past of the old Canarians were destroyed. In terms of origin, they formed the largest group of the newly emerging Canarian society. This society was made up of people who came from Castile, Portugal, some other countries on the Spanish peninsula and Europe. In addition, large numbers of slaves, Berbers and Black Africans were brought to the islands as slaves. Decisive for a person's position in this emerging society was not their local, but their social origin. Therefore, old Canarians and their descendants, who had been taken into account in the land distribution, were in the group of landowners. Some were given the title “Don”, which in Castile only belonged to the aristocracy. Others became clergy with appropriate dispensation because their parents were not Christian. The majority of the former Old Canarians, however, belonged to the groups of small farmers and shepherds.

In the context of the acculturation process that the indigenous people of Tenerife went through, one can determine the path from an ethnic identity to a class identity. The assimilation that the Guanches received as a result of their coexistence with the Europeans since the 15th century, but fundamentally since the beginning of the 16th century, prevented the development of an ethnic self-confidence that distinguished them as a special group from the rest of the island's new settlers. This statement regarding the inhabitants of Tenerife, the island with the largest number of land allotments to indigenous people, can be transferred to the other islands.

Individual evidence

  1. ^ Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 , p. 19 (Spanish, ulpgc.es [accessed June 28, 2016]).
  2. ↑ guanche. In: Diccionario de la lengua española. Real Academia Española, accessed November 15, 2016 (Spanish).
  3. ↑ Hans-Joachim Ulbrich: Death and the cult of the dead among the natives of Tenerife (Canary Islands) . In: Almogaren . No. 33 , 2002, pp. 107 (18 p., Almogaren.org [PDF; 373 kB ]).
  4. ↑ A. José Farrujia de la Rosa: Arqueologia y Franquismo en Canarias - Politica, Poblamiento e identidad (1939-1969) . Ed .: Organismo Autónomo de Museos y Centros (=  Monografias . Volume 2 ). Organismo Autónomo de Museos y Centros, Santa Cruz de Tenerife 2007, ISBN 84-88594-47-X , p. 116 (Spanish, weebly.com [accessed July 29, 2018]).
  5. ↑ José Farrujia de la Rosa: La identidad de los indígenas canarios . In: La Opinión de Tenerife . January 4, 2009 (Spanish, laopinion.es [accessed September 4, 2016]).
  6. ↑ Juan Francisco Navarro Mederos: The original inhabitants (=  everything about the Canary Islands ). Centro de la Cultura Popular Canaria, o.O. (Las Palmas de Gran Canaria, Santa Cruz de Tenerife) 2006, ISBN 84-7926-541-8 , p. 24 .
  7. ↑ Pablo Atoche Peña: Excavaciones arqueológicas en el sitio de Buenavista (Lanzarote) - Nuevos datos para el estudio de la colonización protohistórica del archipiélago . In: Gerión . tape 29 , no. 1 , 2011, ISSN  0213-0181 , p. 59–82 (Spanish, unirioja.es [accessed May 25, 2017]).
  8. ↑ Pablo Atoche Peña: Consideraciones en relación con la colonización protohistórica de las Islas Canarias . In: Anuario de estudios atlánticos . No. 59 , 2013, ISSN  0570-4065 , p. 527 (Spanish, unirioja.es [accessed May 17, 2017]).
  9. ↑ Fernando López Pardo: El periplo de Hannon y la expansión cartaginesa en el Africa occidental . In: Treballs del Museu Arqueologic d'Eivissa e Formentera . No. 25 , 1991, ISSN  1130-8095 , pp. 59–72 (Spanish, ucm.es [PDF; accessed on May 23, 2017]).
  10. ↑ Pablo Atoche Peña: Consideraciones en relación con la colonización protohistórica de las Islas Canarias . In: Anuario de estudios atlánticos . No. 59 , 2013, ISSN  0570-4065 , p. 549 (Spanish, unirioja.es [accessed May 17, 2017]).
  11. ↑ Rosa Irene Fregel Lorenzo: La evolución genética de las poblaciones humanas canarias determinación mediante marcadores autosómicos y uniparentales . Ed .: Ana María González Matilla, José María Larruga Riera. Universidad de La Laguna, La Laguna 2010, ISBN 978-84-7756-945-9 , pp. 205 (English, [1] [PDF; accessed January 22, 2019]).
  12. ↑ Pablo Peña Atoche: Las Culturas Protohistóricas Canarias en el contexto del desarrollo cultural mediterráneo: propuesta de fasificación . In: Rafael González Antón, Fernando López Pardo, Victoria Peña (eds.): Los fenicios y el Atlántico IV Coloquio del CEFYP . Universidad Complutense, Centro de Estudios Fenicios y Púnicos, 2008, ISBN 978-84-612-8878-6 , pp. 329 (Spanish, unirioja.es [accessed May 25, 2017]).
  13. ↑ Hans-Joachim Ulbrich: Sexuality and shame among the old Canaries . In: Almogaren . No. 28 , 1997, pp. 20 ( ulpgc.es [accessed June 11, 2018]).
  14. ^ Alfredo Mederos Martín, Gabriel Escribano Cobo: Los aborígenes y la prehistoria de Canarias . Centro de la Cultura Popular Canaria, La Laguna 2002, ISBN 84-7926-382-2 , p. 52 (Spanish, academia.edu [accessed September 10, 2016]).
  15. ↑ Maximiano Trapero: Problemas de bilingüismo histórico en la toponimia de Canarias . In: Alegría Alonso González (ed.): Actas del III Congreso Internacional de Historia de la Lengua Española: Salamanca, 22-27 de noviembre de 1993 . 1996, ISBN 84-7635-182-8 , pp. 1110 (Spanish, [2] [PDF; accessed July 28, 2016]).
  16. ↑ Juan Francisco Navarro Mederos: The original inhabitants (=  everything about the Canary Islands ). Centro de la Cultura Popular Canaria, o.O. (Las Palmas de Gran Canaria / Santa Cruz de Tenerife) 2006, ISBN 84-7926-541-8 , p. 27 .
  17. ^ Antonio Tejera Gaspar, Luis López Medina, Justo Pedro Hernández González: Las enfermedades de los antiguos canarios en la etapa de contacto con los europeos . In: Anuario de Estudios Atlánticos . No. 46 , 2000, ISSN  0570-4065 , p. 383-406 (Spanish, casadecolon.com [accessed July 9, 2018]).
  18. ↑ Hans-Joachim Ulbrich: Death and the cult of the dead among the natives of Tenerife (Canary Islands) . In: Almogaren . No. 33 , 2002, pp. 115 ( almogaren.org [accessed December 12, 2016]).
  19. ↑ Conrado Rodríguez Martín: Enfermedad y medicina en las Islas Canarias prehispánicas . In: Eres. Arqueología / Bioantropología . No. 2 , 1991, ISSN  1130-6572 , pp. 67 (Spanish, unirioja.es [accessed July 10, 2018]).
  20. ↑ Conrado Rodríguez Martín: Enfermedad y medicina en las Islas Canarias prehispánicas . In: Eres. Arqueología / Bioantropología . No. 2 , 1991, ISSN  1130-6572 , pp. 69 (Spanish, unirioja.es [accessed July 10, 2018]).
  21. ^ Mercedes Martín Oval, Conrado Rodríguez Martín: La trepanación en las Islas Canarias . In: Eres. Arqueología / Bioantropología . No. 8 , 1998, ISSN  1130-6572 , pp. 125-134 (Spanish, unirioja.es [accessed April 16, 2017]).
  22. ↑ José Manuel Castellano Gil, Francisco J. Macías Martín: The history of the Canary Islands . Ed .: C. Otero Alonso. 7th edition. Centro de la Cultura Popular Canaria, Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2012, ISBN 978-84-7926-115-3 , pp. 172 (translator Ernesto J. Zinsel).
  23. ^ Antonio Tejera Gaspar: Sociedad y cultura indígena . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 91 f . (Spanish).
  24. ^ Antonio Tejera Gaspar: Sociedad y cultura indígena . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 89 (Spanish).
  25. ↑ Julio Cuenca Sanabria, Antonio Betancor Rodríguez, Guillermo Rivero López: La práctica del infanticidio femenino como método de control de la natalidad entre los aborígenes canarios - las evidencias arqueológicas en Cendro, Telde, Gran Canaria . In: El museo canario . No. 51 , 1996, ISSN  0211-450X , p. 163 (Spanish, unirioja.es [accessed February 12, 2017]).
  26. ^ Antonio Tejera Gaspar: Sociedad y cultura indígena . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 92 (Spanish).
  27. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 15 (Spanish).
  28. ^ Antonio Tejera Gaspar, Marian Montesdeoca: La Religón de los aborígenes Canarios y la de los libio-beréberes del norte de Africa . In: Antonio Tejera Gaspar, María Esther Chávez Álvarez, Marian Montesdeoca (eds.): Canarias y el África antigua . 1st edition. Centro de la Cultura Popular Canaria, Tenerife, Gran Canaria 2006, ISBN 84-7926-528-0 , p. 118 ff . (Spanish).
  29. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 25 (Spanish).
  30. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 25th f . (Spanish).
  31. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 26 (Spanish).
  32. ↑ Felipe Jorge Pais Pais, Antonio Tejera Gaspar: La Religón de los benahoaritas . Fundación para el Desarrollo y la Cultura Ambiental de La Palma, Santa Cruz de La Palma 2010, ISBN 978-84-614-5569-0 , p. 106 (Spanish).
  33. ↑ César Esteban López, Montserrat Delgado Cabrera: Sobre el análisis arqueoastronómico de dos yacimientos tinerfeños y la importancia de los equinoccios en el ritual aborigen . In: Tabona: Revista de Prehistoria y de Arqueología . No. 13 , 2004, ISSN  0213-2818 , p. 187–214 (Spanish, unirioja.es [accessed October 15, 2018]).
  34. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 29 (Spanish).
  35. ↑ Juan de Abreu Galindo: Historia de la conquista de las siete islas de Gran Canaria . Valentín Sanz, Santa Cruz de Tenerife 1632, p. 196 (Spanish, [3] [accessed March 22, 2017] reprinted 1940).
  36. ^ Antonio Tejera Gaspar, Marian Montesdeoca: La Religón de los aborígenes Canarios y la de los libio-beréberes del norte de Africa . In: Antonio Tejera Gaspar, María Esther Chávez Álvarez, Marian Montesdeoca (eds.): Canarias y el África antigua . 1st edition. Centro de la Cultura Popular Canaria, Tenerife, Gran Canaria 2006, ISBN 84-7926-528-0 , p. 137 (Spanish).
  37. ^ Antonio Tejera Gaspar, Marian Montesdeoca: La Religón de los aborígenes Canarios y la de los libio-beréberes del norte de Africa . In: Antonio Tejera Gaspar, María Esther Chávez Álvarez, Marian Montesdeoca (eds.): Canarias y el África antigua . 1st edition. Centro de la Cultura Popular Canaria, Tenerife, Gran Canaria 2006, ISBN 84-7926-528-0 , p. 132 (Spanish).
  38. ↑ Juan Francisco Navarro Mederos: Santuarios y espacios sacralizados entre los antiguos canarios . In: Veleia: Revista de prehistoria, historia antigua, arqueología y filología clásicas . No. 15.2 , 2008, ISSN  0213-2095 , p. 1258 (Spanish, unirioja.es [accessed October 16, 2018]).
  39. ↑ Julio Cuenca Sanabria, Milagrosa García Navarro, Leticia González Arratia, José Montelongo: El culto a las cuevas entre los aborígenes canarios: el almogaren de Risco Caído (Gran Canaria) . In: Almogaren . No. 39 , 2008, ISSN  1695-2669 , p. 153–190 (Spanish, unirioja.es [accessed October 26, 2018]).
  40. ↑ Juan Francisco Navarro Mederos: Santuarios y espacios sacralizados entre los antiguos canarios . In: Veleia: Revista de prehistoria, historia antigua, arqueología y filología clásicas . No. 15.2 , 2008, ISSN  0213-2095 , p. 1259 (Spanish, unirioja.es [accessed October 16, 2018]).
  41. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 29 (Spanish).
  42. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 53 (Spanish).
  43. ^ Antonio Tejera Gaspar, Marian Montesdeoca: Religión y mito de los antiguos canarios - las fuentes etnohistóricas . Artemisa, La Laguna 2004, ISBN 84-933620-4-2 , pp. 56 ff . (Spanish).
  44. ↑ Le Canarien: Retrato de dos mundos I. Textos . In: Eduardo Aznar, Dolores Corbella, Berta Pico, Antonio Tejera (eds.): Le Canarien: retrato de dos mundos (=  Fontes Rerum Canarium ). tape XLII . Instituto de Estudios Canarios, La Laguna 2006, ISBN 84-88366-58-2 , p. 100 (Spanish).
  45. ↑ Hans-Joachim Ulbrich: Death and the cult of the dead among the natives of Tenerife (Canary Islands) . In: Almogaren . No. 33 , 2002, pp. 109 f . ( almogaren.org [accessed December 12, 2016]).
  46. ↑ María del Carmen del Arco Aguilar: El enterramiento canario prehispánico . In: Anuario de Estudios Atlánticos . No. 22 , 1976, ISSN  0570-4065 , pp. 13–124 (Spanish, unirioja.es [accessed August 30, 2018]).
  47. ^ Pedro González Quintero: Poblado de la Cueva Pintada . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-241-3 , p. 91 (Spanish).
  48. ↑ María de la Cruz Jiménez Gómez: Poblado y Necrópolis de los Caserones . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-241-3 , p. 123 (Spanish).
  49. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 44 (Spanish).
  50. ↑ Víctor Perera: El poblado de Zonzamas . In: Mundo Guanche . No. 18 , 2007, ISSN  1886-2713 (Spanish, mundoguanche.com [accessed September 1, 2018]).
  51. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 46 (Spanish).
  52. ↑ María de la Cruz Jiménez Gómez: Hábitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 263 (Spanish).
  53. ↑ María Dolores Cámalich Massieu: Habitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, Lanzarote / Fuerteventura . tape 1 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-213-8 , p. 49 (Spanish).
  54. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 43 (Spanish).
  55. ↑ Dimas Martín Socas: Hábitat . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-241-3 , p. 43-46 (Spanish).
  56. ^ La Gomera Juan Francisco Navarro Mederos: Habitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 35 ff . (Spanish).
  57. ↑ Servicio de Información Turística: Museo Etnográfico Casas Cuevas. Ayuntamiento de Artenara, 2018, accessed November 11, 2018 (Spanish).
  58. ↑ Dimas Martín Socas: Hábitat . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-241-3 , p. 43-46 (Spanish).
  59. ^ María de la Cruz Jiménez Gómez: Habitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas 1998, ISBN 84-7947-226-X , p. 263 (Spanish).
  60. ↑ Juan Francisco Navarro Mederos: Habitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 36 f . (Spanish).
  61. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 42 (Spanish).
  62. ↑ María Dolores Cámalich Massieu: Habitat . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, Lanzarote / Fuerteventura . tape 1 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-213-8 , p. 49-50 (Spanish).
  63. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 55 (Spanish).
  64. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 57 (Spanish).
  65. ↑ Le Canarien: Retrato de dos mundos I. Textos . In: Eduardo Aznar, Dolores Corbella, Berta Pico, Antonio Tejera (eds.): Le Canarien: retrato de dos mundos (=  Fontes Rerum Canarium ). tape XLII . Instituto de Estudios Canarios, La Laguna 2006, ISBN 84-88366-58-2 , p. 127 (Spanish).
  66. ↑ José Carlos Cabrera Pérez, María Antonia Perera Betancort, Antonio Tejera Gaspar: Majos, la primitiva población de Lanzarote - Islas Canarias . Fundación César Manrique, Teguise (Lanzarote) 1999, ISBN 84-88550-30-8 , p. 163 (Spanish, unirioja.es [accessed May 22, 2017]).
  67. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 61 ff . (Spanish).
  68. ^ A b Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 59 (Spanish).
  69. ↑ María Antonia Perera Betancort: El Territorio en Fuerteventura. Cabras y paredes. (PDF) Cabildo de Lanzarote, 2008, p. 7 ff , accessed on January 6, 2019 (Spanish).
  70. ^ Antonio M. Macías Hernández: La “Economía” de los primeros isleños . In: Antonio de Béthencourt Massieu (ed.): Historia de Canarias . Cabildo Insular de Gran Canaria, Las Palmas de Gran Canaria 1995, ISBN 84-8103-056-2 , p. 61 (Spanish).
  71. ^ Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 , p. 151 ff . (Spanish, ulpgc.es [accessed June 28, 2016]).
  72. ↑ Cristo Manuel Hernández Gómez: Industria Lítica Tallada / Elementos de Molturación . Ed .: Armando del Toro García. tape 4 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-273-1 , p. 61 (Spanish).
  73. ^ Bertila Galván Santos: Industria Lítica . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, Lanzarote / Fuerteventura . tape 1 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-213-8 , p. 263-265 (Spanish).
  74. ↑ Renata Springer: Inscipciones Líbico-Berberes . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 287 (Spanish).
  75. ↑ María de la Cruz Jiménez Gómez: Industria de Huesos, Concha, Madera y de la Piel . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 279 (Spanish).
  76. ^ Francisco Navarro Mederos: Industrias de la Madera, Tejidos, Huesos, Cuerno, Piel y Adornas . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 51 f . (Spanish).
  77. ↑ a b María de la Cruz Jiménez Gómez: Industria de Huesos, Concha, Madera y de la Piel . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X , p. 279-280 (Spanish).
  78. ↑ Renata Ana Springer Bunk: The Libyan-Berber inscriptions of the Canary Islands in their rock painting context . Köppe, Cologne 2014, ISBN 978-3-89645-942-8 , pp. 35 .
  79. ↑ María Dolores Cámalich Massieu: Industria Osea . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-241-3 , p. 71-74 (Spanish).
  80. ^ Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 , p. 123 (Spanish, ulpgc.es [accessed June 28, 2016]).
  81. ^ Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 , p. 140 (Spanish, ulpgc.es [accessed June 28, 2016]).
  82. ↑ Renata Ana Springer Bunk: The Libyan-Berber inscriptions of the Canary Islands in their rock painting context . Köppe, Cologne 2014, ISBN 978-3-89645-942-8 , pp. 21 .
  83. ^ Gabriel Betancor Quintana: Los índigenas en la formación de la moderna sociedad canaria. Integración y aculturación de canarios, gomeros y guanches 1496-1525 TitleErg = Dissertation . Ed .: Manuel Lobo Cabrera. Universidad de Las Palmas de Gran Canaria, Las Palmas de Gran Canaria 2003 (Spanish, [4] [accessed March 12, 2019] abstract).
  84. ↑ Antonio Manuel Macías Hernández: Expansión europea y demografía aborigen - El ejemplo de Canarias, 1400-1505 . In: Revista de Demografía Histórica . tape 10 , no. 2 , 1992, ISSN  1696-702X , pp. 22 (Spanish, [5] [accessed March 19, 2019]).
  85. ^ Antonio Manuel Macías Hernández: La construcción de las sociedades insulares: el caso de las Islas Canarias . In: Estudios Canarios: Anuario del Instituto de Estudios Canarios . No. 45 , 2000, ISSN  0423-4804 , p. 136 (Spanish, [6] [accessed March 19, 2019]).
  86. ↑ Sergio Baucell's Mesa: El "pleito de los naturales" y la asimilación guanche de la identidad étnica a la identidad de clase . In: Revista de historia canaria . No. 196 , 2014, ISSN  0213-9472 , p. 144 (Spanish, [7] [accessed January 30, 2017]).
  87. ↑ Sergio Baucell's Mesa: Los aborígenes canarios y la reconstruccion de la identidad . De la antítesis a la síntesis. Fundación Canaria, Las Palmas de Gran Canaria 2012, ISBN 978-84-615-7992-1 , p. 198 f . (Spanish).

literature

  • Antonio S. Almeida Aguiar and others: Patrimonio histórico de Canarias, Lanzarote / Fuerteventura . Ed .: Armando del Toro García. tape 1 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas de Gran Canaria 1998, ISBN 84-7947-213-8 (Spanish).
  • Antonio S. Almeida Aguiar and others: Patrimonio histórico de Canarias, La Gomera / El Hiero . Ed .: Armando del Toro García. tape 2 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas de Gran Canaria 1998, ISBN 84-7947-226-X (Spanish).
  • Antonio S. Almeida Aguiar and others: Patrimonio histórico de Canarias, Gran Canaria . Ed .: Armando del Toro García. tape 3 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas de Gran Canaria 1998, ISBN 84-7947-241-3 (Spanish).
  • Antonio S. Almeida Aguiar and others: Patrimonio histórico de Canarias, Tenerife . Ed .: Armando del Toro García. tape 4 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas de Gran Canaria 1998, ISBN 84-7947-273-1 (Spanish).
  • John Mercer: The Canary Islanders - their prehistory conquest and survival . Rex Collings, London 1980, ISBN 0-86036-126-8 (English).
  • Juan Francisco Navarro Mederos: The original inhabitants (=  everything about the Canary Islands ). Centro de la Cultura Popular Canaria, o.O. (Las Palmas de Gran Canaria, Santa Cruz de Tenerife) 2006, ISBN 84-7926-541-8 .
  • Antonio Tejera Gaspar; José Juan Jiménez González; Jonathan Allen: Las manifestaciones artísticas prehispánicas y su huella . Ed .: Gobierno de Canarias, Consejería de Educación, Universidades, Cultura y Deportes (=  Historia cultural del arte en Canarias ). Santa Cruz de Tenerife, Las Palmas de Gran Canaria 2008, ISBN 978-84-7947-469-0 (Spanish, ulpgc.es [accessed June 28, 2016]).

Web links

Commons : History of the Canary Islands  - Collection of pictures, videos and audio files