Gomeros

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Gomeros were the first inhabitants of the island of La Gomera . Archaeological finds show that Phoenicians were born at the beginning of the first millennium BC. Visited the Canary Islands . The finds suggest that the first settlements in the middle of the 1st millennium BC. And it is believed that there were close ties between the Mediterranean and the island of La Gomera at the turn of the century. These relationships broke off completely in the 3rd to 4th centuries AD. Until the late Middle Ages there were no connections between the individual islands of the Canary Archipelago and the mainland. In the more than 1000 years of seclusion, the Gomeros developed their own culture. After the island of La Gomera was conquered by order of the Crown of Castile in the 15th century, the Gomeros were wiped out as an independent ethnic group .

origin

Archaeological finds show that in the Canary Islands at the beginning of the first millennium BC Chr. Settlements existed. At the latest from the 3rd century BC. Settlements were systematically created. The "hipótesis mediterránea" (Mediterranean hypothesis), developed since the early 1980s , assumes that groups of settlers from the "Círculo del Estrecho" were brought to the islands. “Círculo del Estrecho” is the name given to the extensive geopolitical zone that extends over the extreme south of the Iberian Peninsula and the western part of the North African coast at the transition from the Atlantic Ocean to the Mediterranean. The settlement was not a one-off activity, but a continuous process that in the end extended to all islands. The origin of the settlers was probably not uniform. This is supported by the differences in the composition of the population found in ethnological and genetic comparisons of archaeological finds. Ethnological, genetic and linguistic research confirm that the Gomeros were related to the pre- and proto-historical Berbers from the mountains of northwest Africa.

The report of the colonization of Gomera by people with their tongues cut off

Chapter 67 of both versions of the Chronicle Le Canarien reports on statements made by the Gomeros in relation to their origins. It is said that the island of La Gomera is inhabited by many people who speak the most amazing language of all the countries in this area. They just talked with their lips as if they had no tongue. This way of speaking was attributed to the fact that a great prince ordered their ancestors to be brought to the island and their tongues cut off. This story was picked up by the Franciscan Fray Juan de Abréu Galindo, who refers to a document from the 14th century that has now disappeared. The story of the cut tongues allowed a conclusive explanation for the origin of the Silbo communication system , even though the tongue is also used to generate sound in today's way of generating whistles.

In 1977 Juan Álvarez Delgado published a critical opinion on the texts and came to the conclusion that the authors of Le Canarien could not have obtained their information from people living on Gomera, but that it was a "learned invention" (invención erudita) act. A large number of historians today assume that the authors of the Chronicle Le Canarien built in a story they knew from literature. Furthermore, there is no indication that the settlement of the island of La Gomera could have been a punitive measure.

Appearance

Gomeros represented by Leonardo Torriani in the late 16th century

The appearance of the Gomeros is described very differently in the various historical reports. Confirmed archaeological finds indicate that the women with about 160 cm and the men with about 170 cm in height were slightly larger than the conquerors from Europe. The statement that the inhabitants of the Valle Gran Rey area were larger than those of Vallehermoso is now considered obsolete. The bodies were suntanned. The hair was mostly dark, but rarely blond.

The clothing of the Gomeros is described in detail in historical reports, which, however, were drawn up more than 100 years after the conquest by the Europeans. These descriptions contradict older sources and archaeological finds, which say that the Gomeros walked around almost naked and only wore cloaks made of fur as protection against the sun or the cold.

language

At the time of the first colonization of the Canary Islands, all ancient Canarians probably had a common language. Since the inhabitants of the islands had no contact with each other for more than 1000 years, the languages ​​continued to develop separately. When the islands were rediscovered by European sailors in the 14th century, the languages ​​were so different that the Gomeros z. B. did not understand the language of the Canarios . The language of the Gomeros is now explored together with the languages ​​of the indigenous people of the other Canary Islands under the term Guanche . What has been handed down from the language in place names or names of plants was found to be similar to the language of the Berber peoples of North Africa.

The Gomeros used a special communication system, now called Silbo , to transmit information over several kilometers. The sounds of the language are reproduced as whistles. This communication system is still used today. However, the source language has been Spanish since the 16th century and not the native language.

society

Dominions of the Gomeros

At the beginning of the 15th century, the Gomeros had a single ruler who resided in the valley that is now called Valle Gran Rey . The island was later divided into four tribal areas, each of which had its own ruler. The tribal area of ​​the Mulagua was roughly in the area of ​​today's Hermigua , that of the Hipalán roughly in the area of ​​today's San Sebastián de La Gomera , that of the Orone roughly in the area of ​​today's Valle Gran Rey and that of the Agana roughly in the area of ​​today's Vallehermoso . The rulers on the island extended from the sea to the mountains across all vegetation zones . Therefore, there were hardly any differences in economic terms. Despite the division of the island into four tribal areas, the members of the different tribes met regularly for discussions and gatherings, at which festivals were also celebrated. The agreements between the Hipalán tribe and the Mulagua included, among other things, that the Hipalán were only allowed to look for their spouses among the Mulagua and vice versa. Archaeological finds do not indicate that there was any armed conflict before the arrival of European slave traders and conquerors on the island. It is therefore believed that a small group of trained warriors interpreted as nobility did not emerge until the 14th century.

religion

There are uncertain references to the Gomeros' belief in a higher being or a god who was called Orahan. It is unclear whether this was embodied by the sun or the moon. Individual natural phenomena such as the mountains or the forces of the earth formed in their entirety a world of gods that was well-disposed towards people. The opposite, the negative forces, have been ascribed to malevolent beings, symbolized by the figure of a demon associated with terrible natural phenomena. A personification of evil, Yrguan or Hirguran, stayed in special places in nature such as forests, rocks, springs or caves.

Archaeological finds suggest that religious celebrations and rituals took place in some places on La Gomera. There are small, bowl-shaped depressions carved into the rock that are connected to one another by channels, into which liquids such as milk, water or blood were probably poured.

It is unclear whether the Gomeros had priests or shamans, i.e. people who acted as mediators between the supernatural forces and humans. There is some evidence of a person who was known as an aguamuje who can be associated with this type of activity.

funeral

The Gomeros buried their dead in places a bit apart from the apartments. In general, they appear to have been family cemeteries, that is, adjusted to the size of the group of people who lived in the area. In addition, there are necropolises in certain locations where up to 160 burial caves have been found. The dead were placed on beds made of vegetable materials or stones or on stretchers made of wood. It seems that the aim was to avoid direct contact between the body and the ground. If there were enough natural caves in an area, the dead were dumped there. If these were missing, however, small pits of shallow depth were dug. One or two corpses were placed in these and covered with stone slabs and earth. Few grave goods were found among the dead. In most cases it was food. That explains the animal bones at the burial sites. But stone tools and jewelry were also found. There are no clear traces of the conservation of corpses on La Gomera.

Dwellings

The geological development of the island of La Gomera shows that there are only caves in some areas. This meant that the Gomeros lived mostly in huts. These were round buildings made of unworked stones, arranged in groups as a settlement. A normal settlement was used by an extended family and consisted of one large and two to six smaller huts. The large huts were about 3.5 to 5 m in diameter, the small 1.2 to 2 m. The floor was partially sunk into the earth to create a level surface. The walls were made up of a row or two of stones. The roofs were probably made of vegetable materials. Little of these huts has survived today, as they were later replaced by new structures or the areas on which they stood, as they were mostly fairly flat, were used for agriculture. The caves used as apartments were not artificially enlarged. The entrance was mostly made smaller by a wall. Inside, individual rooms were sometimes separated off by walls. In some cases it has been proven that the “kitchen” was separated from the “living room” and was in a small cave nearby.

economy

The most important part of the Gomeros economy was livestock. The most important animals were goats, followed by sheep and, by far, pigs. The milk, meat, hides and bones of the goats were important foodstuffs and basic materials for clothing, hand tools and jewelry of the Gomeros. The sheep were not bred to produce wool. Only the skins were used, not the separate wool. There were dogs on the island. The gathering of fruits, seeds and roots from wild plants played a greater role than the systematic agricultural cultivation of barley. The fishing and gathering of seafood made a small contribution to the nutrition of the Gomeros due to the few suitable beaches. Since there was hardly any game on the island other than a few birds, the contribution of hunting to the food supply was insignificant.

Items of everyday use

Ceramics

Few complete pieces of La Gomera ceramics have survived, so the research results are based on fragments from archaeological excavations that are present in some museums and collections. The finds from caves and huts, grave goods and piles of rubbish give a sufficient overview of the various ceramic objects made by the Gomeros. The vessels were produced using the bead technique. The vessels on the island of La Gomera are mostly hemispherical or spherical and are only decorated with incisions or impressions from blunt tools on the edge, if at all. .

stone

There are no usable ore deposits in the Canary Islands. Therefore, the old Canaries did not have any metal objects. However, there are various types of stone suitable for processing such as diorite , gabbro , basalt , trachyte and phonolite , so that the Gomeros had a selection of suitable materials available for the production of tools, mills and vessels. Basalt splinters for cutting meat and hides, but also for working wood and bones, were the most important tools. They were also used in the creation of rock carvings. Circular stone hand mills have also been found that could be used to grind toasted grains, ferns, and roots.

Wood

The Gomeros fought with wooden lances, the tips of which were hardened in the fire. Various vessels and combs with four or five prongs were also made of wood. Of particular importance were the stretchers on which the dead were placed in the burial caves.

bone

In proportion to the amount of bones that resulted from the slaughter of the animals, few objects were found on the island that were made from these bones. Most of these are awls that were needed to drill holes in the skins and pieces of leather that were to be assembled into clothing. Three goat horn hooks, 14 to 16 cm in size, were found for which it is unclear what they should be used for.

Vegetable fibers

Due to the short durability of the material, the use of plant fibers can hardly be proven through archaeological finds. Historical reports provide no evidence that the Gomeros used plant fibers.

Skins

The skins of goats, sheep and pigs were used to make clothes, shoes, bags, etc. after tanning. The material of the garments was dyed red and blue with vegetable dyes. Animal skins were also used as blankets.

Jewellery

The pieces of jewelry found during excavations, mostly necklaces or bracelets, show a great variety both in their design and in the manufacturing technique. Most of them are mussels that had already been sanded smooth by the sea and only had to be pierced. Pendants made of white minerals (calcium carbonate and plaster of paris), which were easy to work with, were found as well as artificial pearls made of various colored stones, wood and baked clay.

Petroglyphs

On the island, petroglyphs have been found in various places , which can be assumed to have been made by the Gomeros. An exact determination of the time of origin is hardly possible. Many petroglyphs are found where the shepherds stayed while they tended their flocks. Various petroglyphs are related to sites that clearly had a magical-religious meaning. In 2014, two rock inscriptions were found on La Gomera .

Decline of culture

As part of the submission of the Canary Islands by Jean de Béthencourt and Gadifer de La Salle , the French visited Gomera twice, each time under the orders of Gadifer de La Salle. The first time they wanted to replenish their water supplies on the island. As soon as they had entered the island, they were attacked by the indigenous people and had to withdraw. In the report by Le Canarien about the second visit to the island, it is described as cloverleaf-shaped, with extraordinarily large and deep barrancos. It is believed today that the French never came to La Gomera to occupy or conquer it.

In 1441, after the transfer of ownership to Hernán Peraza (El Viejo), he occupied the island of La Gomera with 200 crossbowmen, 300 indigenous people from Lanzarote and Fuerteventura and a few priests who accompanied him. This should make it clear that under the suzerainty of the Crown of Castile, the Peraza family exercised their sovereign rights and fulfilled their duty to educate the Gomeros to be good Christians.

During the 15th century the Portuguese and Castilians fought over the island. The Portuguese Prince Henry the Navigator concluded treaties with the rulers of the Mulagua, Hipalán and Agana. They included that the Gomeros recognized the supremacy of the rulers of Portugal and accepted the spread of Christian doctrine by Portuguese missionaries. The Castilians had similar treaties with the Orone tribe.

The grandson of Hernán Peraza (El Viejo), Hernán Peraza (El Joven), who officially received rule over La Gomera in 1476, had around 100 inhabitants of the island, whom he described as insurgents, sold as slaves in 1477. This led to a complaint to the royal court by the Bishop of Rubicón . It was established that Hernán Peraza had no right to sell subjects of the Queen of Castile, whether Christians or not, as slaves, and that the slaves should be returned to the Canary Islands as free people. Some of the slaves sold to Andalusia stayed on the island of Gran Canaria when they returned.

On November 20, 1488, Gomeros murdered Hernán Peraza. On March 4, 1489, the Queen and King of Castile ordered that Pedro de Vera, the then governor of the island of Gran Canaria, should help the citizens of the island of Gomera who had risen and murdered the rightful rulers of the island Punish. Upon Pedro de Vera's arrival, all residents of the island were asked to gather in San Sebastian for a memorial service for the murdered gentleman of the island Hernán Peraza de Ayala. A large number of Gomeros of all tribes complied with this request. The Gomeros, who had to expect to be held responsible for the murder, had not come to the funeral service. They had retreated to the heights of Garagonahe or Garagonay, places that were considered impregnable. After the funeral, the soldiers Pedro de Vera had brought with them separated the 15-year-old male members of the Orone and Agana tribes from the others present. Pedro der Vera announced that all members of these two tribes had been sentenced to death as traitors. The sentence was then carried out. About 500 men were executed, some of them brutally. The women and young people, around 400 people, were sold as slaves on the other islands or the Iberian Peninsula. These measures, especially the enslavement of women and children, were later condemned as absolutely inappropriate by the Queen and King of Castile and the repatriation of the slaves was required. Beatriz de Bobadilla , the widow of the murdered Hernán Peraza, took over the rule for her underage son Guillén Peraza de Ayala y Bobadilla.

Individual evidence

  1. ↑ Pablo Atoche Peña, María Ángeles Ramírez Rodríguez: El archipiélago canario en el horizonte fenicio-púnico y romano del Círculo del Estrecho (approximately siglo X ane al siglo IV dne) . In: Juan Carlos Domínguez Pérez (ed.): Gadir y el Círculo del Estrecho revisados. Propuestas de la arqueología desde un enfoque social (=  Monografías Historia y Arte ). Universidad de Cádiz, Cádiz 2011, p. 231 f . (Spanish, [1] [accessed May 17, 2017]).
  2. ^ 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]).
  3. ↑ 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. 524 (Spanish, [2] [accessed May 17, 2017]).
  4. ^ Ilse Schwidetzky: Population biology of the Canary Islands . In: El museo canario . No. 41 , 1981, ISSN  0211-450X , p. 49 (English, [3] [accessed February 13, 2017]).
  5. ↑ Eduardo Aznar: 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. 129 + 288 (Spanish, 294 pages).
  6. ↑ Juan de Abreu Galindo: Historia de la conquista de las siete islas de Gran Canaria . Valentín Sanz, Santa Cruz de Tenerife 1632, p. 15 (Spanish, [4] [accessed March 22, 2017] reprinted 1940).
  7. ↑ A. José Farrujia de la Rosa, María del Carmen del Arco Aguilar: La leyenda del poblamiento de Canarias por africanos de lenguas cortadas - génesis, contextualización e inviabilidad arqueológica de un relato ideado en la segunda mitad del siglo XIV . In: Tabona: Revista de prehistoria y de arqueología . No. 11 , 2002, ISSN  0213-2818 , p. 59 ff . (Spanish, [5] [accessed February 7, 2017]).
  8. ↑ Juan Álvarez Delgado: Leyenda erudita sobre la población de Canarias con africanos de lenguas cortadas . In: Anuario de estudios atlánticos . No. 23 , 1977, ISSN  0570-4065 , pp. 51–81 (Spanish, [6] [accessed February 7, 2017]).
  9. ↑ A. José Farrujia de la Rosa, María del Carmen del Arco Aguilar: La leyenda del poblamiento de Canarias por africanos de lenguas cortadas - génesis, contextualización e inviabilidad arqueológica de un relato ideado en la segunda mitad del siglo XIV . In: Tabona: Revista de prehistoria y de arqueología . No. 11 , 2002, ISSN  0213-2818 , p. 52 (Spanish, [7] [accessed February 7, 2017]).
  10. ↑ Valentina Pérez Reyes: El Mundo Aborgin . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . tape 2 . Dirección General de Patrimonio Histórico, Viceconsejería de Cultura y Deportes, Consejería de Educación, Cultura y Deportes, Gobierno, Las Palmas 1998, ISBN 84-7947-226-X , p. 13 (Spanish).
  11. ↑ 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, [8] [PDF; accessed July 28, 2016]).
  12. ↑ ANUNCIO de 27 de junio de 2008, for the que se somete a información pública el Decreto de 26 de junio de 2008, que incoa expediente de Declaración de Bien de Interés Cultural a favor del silbo gomero. In: Boletín Oficial de Canarias núm. 142 July 16, 2008, accessed May 6, 2017 (Spanish).
  13. ↑ Roberto Hernández Bautista: Los naturales canarios en las islas de señorío: Lanzarote, Fuerteventura, El Hierro y La Gomera . Mercurio Editorial, Madrid 2014, ISBN 978-84-943366-3-8 , p. 148 (Spanish).
  14. ↑ Valentina Pérez Reyes: El Mundo Aborgin . In: Armando del Toro García (ed.): Patrimonio histórico de Canarias, La Gomera / El Hiero . 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 , p. 16 (Spanish).
  15. ↑ Esther Chávez Álvarez: Religión . 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. 67 (Spanish).
  16. ↑ Juan Francisco Navarro Mederos: Mundo Funerario . 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. 31 (Spanish).
  17. ↑ 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 (Spanish).
  18. ^ 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. 39 (Spanish, ulpgc.es [accessed June 28, 2016]).
  19. ^ 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. 155 (Spanish, ulpgc.es [accessed June 28, 2016]).
  20. ^ Antonio S. Almeida Aguiar [et al.]: 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 , p. 272-281 (Spanish).
  21. ^ 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. 52 (Spanish).
  22. ↑ Juan Francisco Navarro Mederos: Manifestaciones Rupestres . 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. 63 ff . (Spanish).
  23. ↑ 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. 1 .
  24. ↑ Maximiano Trapero: La toponimia de Canarias en Le Canarien . In: Eduardo Aznar, Dolores Corbella, Berta Pico, Antonio Tejera (eds.): Le Canarien: retrato de dos mundos (=  Fontes Rerum Canarium ). tape XLIII . Instituto de Estudios Canarios, La Laguna 2006, ISBN 84-88366-59-0 , p. 298 (Spanish).
  25. ↑ Roberto Hernández Bautista: Los naturales canarios en las islas de señorío: Lanzarote, Fuerteventura, El Hierro y La Gomera . Mercurio Editorial, Madrid 2014, ISBN 978-84-943366-3-8 , p. 152 (Spanish).
  26. ↑ Antonio Rumeu de Armas: La política indigenista de Isabel La Catolica . Instituto Isabel la Católica de Historia Eclesiástica, Valladolid 1969, p. 51 (Spanish, [9] [accessed March 28, 2016]).
  27. ↑ Alejandro Cioranescu: Una amiga de Cristóbal Colón, Doña Beatriz de Bobadilla . Confederación de Cajas de Ahorros, Santa Cruz de Tenerife 1989, ISBN 84-505-8354-3 , p. 88 (Spanish).
  28. ↑ Roberto Hernández Bautista: Los naturales canarios en las islas de señorío: Lanzarote, Fuerteventura, El Hierro y La Gomera . Mercurio Editorial, Madrid 2014, ISBN 978-84-943366-3-8 , p. 155 (Spanish).
  29. ↑ Roberto Hernández Bautista: Los naturales canarios en las islas de señorío: Lanzarote, Fuerteventura, El Hierro y La Gomera . Mercurio Editorial, Madrid 2014, ISBN 978-84-943366-3-8 , p. 160 (Spanish).
  30. ↑ Antonio Rumeu de Armas: La política indigenista de Isabel La Catolica . Instituto Isabel la Católica de Historia Eclesiástica, Valladolid 1969, p. 70 ff . (Spanish, [10] [accessed March 28, 2016]).

literature

  • Antonio S. Almeida Aguiar [et al.]: Patrimonio histórico de Canarias . Ed .: Armando del Toro García. tape 2 . Dirección General de Patrimonio Histórico, Consejería de Educación, Cultura y Deportes, Las Palmas 1998, ISBN 84-7947-226-X (Spanish).
  • 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 .
  • Juan Francisco Navarro Mederos: Arqueología en La Gomera: lo que va de ayer a hoy . In: Julio Afonso-Carrillo (ed.): La Gomera - Entre bosques y taparuchas . Instituto de Estudios Hispánicos de Canarias, Puerto de la Cruz 2016, ISBN 978-84-617-4752-8 , p. 13–38 (Spanish, [11] [PDF; accessed July 27, 2018]).