former communal grazing system summit between
We learned
by the press that the Cabildo de La Palma, in the work schedule of the team writing the Comprehensive Plan for Management of Grazing in Protected Areas of the island, has held meetings with several working groups related to livestock and grazing Tijarafe municipalities, and Garafía Puntagorda, aiming to analyze the situation of goat raising in the region, and the use of pasture and forest resources. Not if they have reached a solution on how best to manage an ancient practice that we need to recover in a controlled manner. Let us be wise and copies of our predecessors, the aborigines, who have much to learn. Thursday, March 19, 2009
Quality Leather Eye Patch
The management of grazing lands was vital for the survival of the community, referring to the entire island. The first awara who arrived in La Palma found a true haven for their cattle. Pastures are abundant in a large territory, allowing flexibility of uses of different plant floor at different times of year. Emiliano Hernández Oliva
sent us an email with a documentary on the ancient system of agdal the Berbers mesioua created to manage the Yagur-pasture land for cattle, of the Berber villages of the High Atlas of Morocco.
A agdal is a Berber origin system is the regulation of access to a resource natural, being used by virtually every community in the High Atlas and Southern Morocco. This resource can be a forest, fodder for goats and sheep, or even a farm land. The agdal is governed by specific dates for opening and closing of an area during a particular time of year. This contributes significantly to the conservation of ecosystems and biodiversity, and on the other hand, social cohesion in the management of natural resources for subsistence of the people, thereby enhancing the living and sense of group among the tribes, families or villages. It is a principle of equality that is measured equally by all.
Its base is a strong rationale for material production and economic, but with a strong religious influence, where the sense of the sacred building that orders meaning the territory of various fractions distributed in valleys of the Atlas Mountains. Most of the different tribal communities still pray to a saint or holy man who is the unifying concerning human group, which, after opening agdal through celebrations and rituals, offer animals, vegetables, grain and butter, predicting and prosperity and fertility of the community (http://www.antropologiavisual.net/2007/agdal-voces-del-atlas/).
The awara were some eternal trasterminantes *. In summer, when the sun has burned the grass of the costs and midlands, moving to the communal land summit, demarcated around the outer edge near the Caldera, above 1700-1800 m altitude, where camps have begun to proliferate, and the inner walls of the large crater Taburiente.
Like Atlas Berber villages, access to the commons for the summit was governed by a board comprising the entire island for about 3 or 4 months, in spring, these areas were closed to grazing to be the period more sensitive to growth and reproduction of plants. Not grazed the peaks until the seeds mature. Clearly, the closure is not physical barriers but by the moral and traditional rights. This does not mean that there are other areas of permanent pasture on the island-Cumbre Nueva and Cumbre Vieja. Is a system used to allow the reproduction of plants the following year. The entry of animals during the closure was punished by customary law. With the English conquest and colonization, from the fifteenth century, the exploitation of plant resources wiped out some species and others were almost extinct. Today, the National Park management tries to recover.
From April subtly begins flowering peaks, violets are among the first to show their charms lilies, until the yellow starts to monochrome landscape. Its maximum maturity occurs in June / July. Would the arrival of the summer solstice or the first full moon of summer, the moment that marks the opening of the communal grazing summit? We can not confirm, but the magical-religious world reinforces the grazing system. They are the gods who rule in these sacred lands. The standard ritual of summer between Atlas mesioua animal sacrifice was to reconcile the telluric forces, demons, and thus to promote the fertility of the animals themselves, men, vegetation, rain, etc.. Everything goes together.
The sense of community is ingrained in all of these ancient peoples. In summer, the highest peaks of La Palma became a hotbed for human and animal racking, time took advantage to strengthen social relationships.
From XVI century, after 2,000 years of harmonious coexistence, start a new era. The shepherds were losing historic ancient practice, the individual is imposed on the group, the summit will demystify pastures and become a target for economic exploitation. The gods have given the property of field l in favor of humans. That individuality leads to wander up the illegality and animals before the seeds mature, resulting in the disappearance of fragile species and spread of the toughest-laburnum. Pastures are overexploited and lose quality. In the 1980 grazing was banned in the mountains to make way for building the complex astrophysical impressive, with National Parks in charge of recovering some of the flora is in danger of extinction. Compare and values \u200b\u200b
you. What wisdom of those "primitives" who wore the skins of goats and sheep! In memory of our ancestors, for the sake of our ancestral identity, we must return part of the pride that these people proved to be wise shepherds.
* transterminance: short-distance movements of livestock for use and exploitation of forage resources. In the Canary Islands, from sea to summit.
Posted the newspaper "La Voz de La Palma" in March 2009
Thursday, March 5, 2009
My Puppys Belly Is Grumbling
awara Pliny, Junonia Mayor and stone temple
In another part of the treaty, Abreu Galindo highlights the piles of stones and the elements most important indigenous religiosity:
"Were these palm idolaters, and every captain was at an end where they were going to worship, whose worship was in this way: I collected many stones in a pyramid pile as high as it could have the stone loose and these days they were placed for such devotions over and there came all around the pile of stone, and there danced and sang dirges, and fought and made the remaining years of wearing slacks, and these were their parties devotion. But they kept it that in heaven there who was due reverence and they understood who was in the sky Abora called him. " 
There are many ways of addressing the past. From the various fields of science, each essayist gives answers, more or less accurate, to the many questions posed archaeological and written texts. Almost all historians and geographers of the Canary Islands have tried to interpret the texts of Pliny the Elder prioritizing the identification of each of the islands with their references to other information. "Interpretations Pliny the text have traditionally been oriented to recognize in it each of the seven islands of the archipelago, placing them at times from east to west, sometimes in opposite directions and, in most cases, doing it together and selecting arbitrarily the names of the islands, for the convenience of each author at the time of its interpretation "(Antonio Tejera, ddd.uab.es/pub/faventia/02107570v23n2p43.pdf). Pliny
probably not in the Canary Islands, but got testimony from direct sources to which it gave shape and meaning, at the expense of making mistakes. You can accept and share, therefore, the conclusion reaches the philologist Juan Álvarez Delgado (1945) that in Pliny is clear, accurate and understandable the geographical location, navigation directions and relative distances and the data and characteristics of the islands. Data compiled by the Roman author are not products of any fantasy, can not think of this when you provide such concrete and reliable data on the geography of the Canary Islands.
know it's risky, but we do when we are shown evidence. As of today we are ready to implement active and reflective models in a wide range of sources has enabled us to obtain a deeper overview of access to knowledge. Our intention is to provide, with humility, a new answer to the mysterious presence of a temple at Junonia Pinio picked up by the Elder in the first century AD: "alteram insulam Iunoniam appellari, in the tantum ea aediculam exstructam stoned, translated by J. Delgado Álvarez as follows: "The second island is called Junonia, and in it there is a small temple built in stone." The paragraph is not qualitatively poor, on the contrary, it condenses all thought of an incredibly explicit and implicit. Rarely has so small a phrase sparked a range of explanations varied.
the ancient writer Pliny has left a more detailed description of the Fortunate Islands. Mentioned several expeditions to the change of era, emphasizing the Hanno the Carthaginian general who crossed the Strait of Gibraltar and Africa and coasted along the King Juba II of Mauritania who toured the islands of the Canary Islands. Some researchers go so far as to doubt the veracity of these trips.
The Franciscan friar Abreu Galindo was on the island of La Palma in the late sixteenth century compiling data on lifestyles and beliefs of the ancient awara. Knew the text of Pliny and was able to make some brief thoughts:
"... Junonia Mayor calls for particular name, that, as the name and address that gives this island, that he had no made more than one box, some have tried to interpret this name, which means in our Castilian, saying that the house referred to Juba, was the temple of the goddess Juno, who, according to the layout of the island and lack of people, is hiciese by some that little temple ... But considering that the same name they put on the island of La Gomera Pliny and others, with one difference of major and minor, and it does not mention that on the island of La Gomera had traces of building one, I resolve not to be true Junonia have said the box, but because this island is very high. "
probably not in the Canary Islands, but got testimony from direct sources to which it gave shape and meaning, at the expense of making mistakes. You can accept and share, therefore, the conclusion reaches the philologist Juan Álvarez Delgado (1945) that in Pliny is clear, accurate and understandable the geographical location, navigation directions and relative distances and the data and characteristics of the islands. Data compiled by the Roman author are not products of any fantasy, can not think of this when you provide such concrete and reliable data on the geography of the Canary Islands.
know it's risky, but we do when we are shown evidence. As of today we are ready to implement active and reflective models in a wide range of sources has enabled us to obtain a deeper overview of access to knowledge. Our intention is to provide, with humility, a new answer to the mysterious presence of a temple at Junonia Pinio picked up by the Elder in the first century AD: "alteram insulam Iunoniam appellari, in the tantum ea aediculam exstructam stoned, translated by J. Delgado Álvarez as follows: "The second island is called Junonia, and in it there is a small temple built in stone." The paragraph is not qualitatively poor, on the contrary, it condenses all thought of an incredibly explicit and implicit. Rarely has so small a phrase sparked a range of explanations varied.
the ancient writer Pliny has left a more detailed description of the Fortunate Islands. Mentioned several expeditions to the change of era, emphasizing the Hanno the Carthaginian general who crossed the Strait of Gibraltar and Africa and coasted along the King Juba II of Mauritania who toured the islands of the Canary Islands. Some researchers go so far as to doubt the veracity of these trips.
The Franciscan friar Abreu Galindo was on the island of La Palma in the late sixteenth century compiling data on lifestyles and beliefs of the ancient awara. Knew the text of Pliny and was able to make some brief thoughts:
"... Junonia Mayor calls for particular name, that, as the name and address that gives this island, that he had no made more than one box, some have tried to interpret this name, which means in our Castilian
In another part of the treaty, Abreu Galindo highlights the piles of stones and the elements most important indigenous religiosity: "Were these palm idolaters, and every captain was at an end where they were going to worship, whose worship was in this way: I collected many stones in a pyramid pile as high as it could have the stone loose and these days they were placed for such devotions over and there came all around the pile of stone, and there danced and sang dirges, and fought and made the remaining years of wearing slacks, and these were their parties devotion. But they kept it that in heaven there who was due reverence and they understood who was in the sky Abora called him. "
And finally, the Franciscan friar who topped their claims to have had a great day for the moon, who had in great veneration, and the sun. In this sense, there are more than a dozen citations that mention the Sun, Moon, Stars and the mountains as objects of worship among the ancient Canary Islanders. For example, in the historical contents of the military engineer Leonardo Torriani, who was also at La Palma in the late sixteenth century, is drawn to the mountains as places of worship, by performing rituals with milk spills. A.
Researchers Mederos and G. Escribano collected in a simple way different variations and connotations of the famous sentence of Pliny referred to Junonia Mayor: "In the second island, Junonia, we know he had a" small temple built only a single rock "(Díaz Tejera, 1988: 14), a" shrines built solely with one stone "(Bejarano in Pliny, 1987: 136)," small temple [aediculam] built of stone "(Álvarez Delgado, 1945: 31-32)," small temple built in stone "(García y Bellido 1967: 25) or a "temple built with stone '(Arribas in Pliny, 1998). Solino (56, 16-17) said that it was "a temple [Aedes] ends awkwardly small pointed "(Díaz Tejera, 1988: 22), which served to Müller (1883: 754) to propose a reading of" roughly a temple built on top. " These translations are reminiscent of the Phoenician-Punic temples open which would include an altar and one or more Bethylids stone. It has been suggested that it could be "any vestige of existing building or even a natural element with unique characteristics, such as [a] mountain" (Delgado, 2001: 32). However, as pointed out by Díaz Tejera (1988: 22, n. 73), it was a building of worship and not just a house for the use of the word aedicula. This small temple was not a simple altar visited irregularly, but probably should have a stable cult (López Pardo, 2000: 90), which would explain the use of the term small building or temple worship, aedicula, short of a temple or shrine, aedes, nor that of not using simple altar would have been named o (Ginouvès et alii, 1998: 8, 37-38, 48) "(Alfredo Mederos and Gabriel Escribano, www.dialnet.unirioja.es/servlet/articulo?codigo = 265605 & order = 1 & info = link). A reading
spatial, geographical, archaeological and astronomical position, the intense field work, the practice has led us unwittingly into a relationship between Pliny the temple, piles of stones and Abreu Galindo astral worship and worship the mountains of Leonardo Torriani.
In the back of all this lies the quality of the religious beliefs of a people whose world view is embodied in the temple (worship cosmos) cited Pliny. Now a doubt assails us Why was dedicated to Juno? Juno is the largest of all the goddesses, is part of the Roman Capitoline Triad (Jupiter, Juno and Minerva). Is represented as a lady, sometimes with a scepter. "There is a probable etymology for Juno in protoindoeuropa root * yeu-" vital force. " Although such a derivation would be consistent with an origin as Mother Goddess, is more likely that this root was used in the same sense as other Latin words derived from it, as iuvenis ('young man' with derivatives such as "juvenile" or "rejuvenate"), implying that the nature Juno before the syncretism of the Greco-Roman mythology was closer to the Goddess Diana as virgin birth or midwifery. However, the Roman absorption of Greek myth of primitive features Juno replaced with others of Hera, expanding their control from birth to marriage and promoting her role as wife of Jupiter and queen of the gods (mythology) "( www.es. wikipedia.org / wiki / Juno ). The goddess Juno, in Roman mythology, was queen of the gods, wife and sister of the god Jupiter. He was the protector of women. Can we find the attributes of Abora Juno?
Furthermore, the association linking exposed above the temple of Pliny with piles of stones, the sun and the mountains, the famous phrase "and it is only a small temple built of stone" would really be a temple or a larger place of worship?
sacred space has the effect of highlighting an area surrounding cosmic environment and do it differently, these spaces are lined with signs, codes and languages \u200b\u200bthat indicate the sacredness of the place, guidance, forms ... and communication processes have with other sacred spaces, which provide the necessary balance for the survival of individuals or groups. Thus, the logic is sacred territory to the various communities make to the construction and symbolism of their environment. Pliny
only one thing stands out Junonia Mayor and should be most important. If a corner, par excellence, on the island of La Palma that contains most of the ingredients awara religious material culture, closer to what Pliny meant to emphasize, this site is in an area of \u200b\u200bonly 400 m2, in a elevation of 2,180 meters, on a plateau that lies at the base of the island's highest mountain, Roque de Los Muchachos. There the awara built the main religious shrine in the prehistory of the island of La Palma, a true monument to the cosmos.
The cult site of Lomo del Llano de Las Lajitas is composed of 18 stone structures, bounded by a perimeter of large flagstones kneeling and about a hundred of geometric symbols carved on the stone directly associated. This place is fully incorporated into the great sacred mountain and two key time points, the appearance of sun during winter solstice its peak and the full moon of summer, this course is 18.6 years. It is, therefore, a symbolic language that reflects a deep astronomical knowledge. Is it really a chance to match the number of piles of stones with the number of years in the lunar cycle? We must see to believe. The undersigned has been and continues to seeing every year.
Researchers Mederos and G. Escribano collected in a simple way different variations and connotations of the famous sentence of Pliny referred to Junonia Mayor: "In the second island, Junonia, we know he had a" small temple built only a single rock "(Díaz Tejera, 1988: 14), a" shrines built solely with one stone "(Bejarano in Pliny, 1987: 136)," small temple [aediculam] built of stone "(Álvarez Delgado, 1945: 31-32)," small temple built in stone "(García y Bellido 1967: 25) or a "temple built with stone '(Arribas in Pliny, 1998). Solino (56, 16-17) said that it was "a temple [Aedes] ends awkwardly small pointed "(Díaz Tejera, 1988: 22), which served to Müller (1883: 754) to propose a reading of" roughly a temple built on top. " These translations are reminiscent of the Phoenician-Punic temples open which would include an altar and one or more Bethylids stone. It has been suggested that it could be "any vestige of existing building or even a natural element with unique characteristics, such as [a] mountain" (Delgado, 2001: 32). However, as pointed out by Díaz Tejera (1988: 22, n. 73), it was a building of worship and not just a house for the use of the word aedicula. This small temple was not a simple altar visited irregularly, but probably should have a stable cult (López Pardo, 2000: 90), which would explain the use of the term small building or temple worship, aedicula, short of a temple or shrine, aedes, nor that of not using simple altar would have been named o (Ginouvès et alii, 1998: 8, 37-38, 48) "(Alfredo Mederos and Gabriel Escribano, www.dialnet.unirioja.es/servlet/articulo?codigo = 265605 & order = 1 & info = link). A reading
spatial, geographical, archaeological and astronomical position, the intense field work, the practice has led us unwittingly into a relationship between Pliny the temple, piles of stones and Abreu Galindo astral worship and worship the mountains of Leonardo Torriani.
In the back of all this lies the quality of the religious beliefs of a people whose world view is embodied in the temple (worship cosmos) cited Pliny. Now a doubt assails us Why was dedicated to Juno? Juno is the largest of all the goddesses, is part of the Roman Capitoline Triad (Jupiter, Juno and Minerva). Is represented as a lady, sometimes with a scepter. "There is a probable etymology for Juno in protoindoeuropa root * yeu-" vital force. " Although such a derivation would be consistent with an origin as Mother Goddess, is more likely that this root was used in the same sense as other Latin words derived from it, as iuvenis ('young man' with derivatives such as "juvenile" or "rejuvenate"), implying that the nature Juno before the syncretism of the Greco-Roman mythology was closer to the Goddess Diana as virgin birth or midwifery. However, the Roman absorption of Greek myth of primitive features Juno replaced with others of Hera, expanding their control from birth to marriage and promoting her role as wife of Jupiter and queen of the gods (mythology) "( www.es. wikipedia.org / wiki / Juno ). The goddess Juno, in Roman mythology, was queen of the gods, wife and sister of the god Jupiter. He was the protector of women. Can we find the attributes of Abora Juno?
Furthermore, the association linking exposed above the temple of Pliny with piles of stones, the sun and the mountains, the famous phrase "and it is only a small temple built of stone" would really be a temple or a larger place of worship?
sacred space has the effect of highlighting an area surrounding cosmic environment and do it differently, these spaces are lined with signs, codes and languages \u200b\u200bthat indicate the sacredness of the place, guidance, forms ... and communication processes have with other sacred spaces, which provide the necessary balance for the survival of individuals or groups. Thus, the logic is sacred territory to the various communities make to the construction and symbolism of their environment. Pliny
only one thing stands out Junonia Mayor and should be most important. If a corner, par excellence, on the island of La Palma that contains most of the ingredients awara religious material culture, closer to what Pliny meant to emphasize, this site is in an area of \u200b\u200bonly 400 m2, in a elevation of 2,180 meters, on a plateau that lies at the base of the island's highest mountain, Roque de Los Muchachos. There the awara built the main religious shrine in the prehistory of the island of La Palma, a true monument to the cosmos.
The cult site of Lomo del Llano de Las Lajitas is composed of 18 stone structures, bounded by a perimeter of large flagstones kneeling and about a hundred of geometric symbols carved on the stone directly associated. This place is fully incorporated into the great sacred mountain and two key time points, the appearance of sun during winter solstice its peak and the full moon of summer, this course is 18.6 years. It is, therefore, a symbolic language that reflects a deep astronomical knowledge. Is it really a chance to match the number of piles of stones with the number of years in the lunar cycle? We must see to believe. The undersigned has been and continues to seeing every year.
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