Reconquista Extension & European Island Conquest

Islamic Iberia, Sicily and the Maghreb emirates, and the Reconquista frontier.

1 chapter

-1000 - 1402

Amazigh-speaking populations from North Africa settled the Canary Islands around the first millennium BC, developing isolated island cultures later called "Guanche" (from Tenerife's indigenous name). Each island evolved distinct social structures—Gran Canaria practiced matrilineal autocracy; Tenerife was divided into nine menceyatos (kingdoms) under elected kings. Religion centered on Achamán (supreme father), Chaxiraxi (goddess mother, "she who sustains the firmament," linked by some scholars to the star Canopus), and Guayota (the malignant force dwelling inside Mount Teide). Gofio—toasted cereal flour from an Amazigh-derived word—was the staple and remains the deepest culinary identity marker ("más canario que el gofio"). Walk through Barranco de Guayadeque or enter the Cueva Pintada and you step inside settlements already centuries old when Europeans first sighted the islands. The Guanche seasonal gatherings around the beñesmén (grain harvest) and celestial observations may be the oldest layer of the romería and bajada traditions you can still experience today—though the exact continuities remain fragmentary and debated, and the audit warns against projecting modern neo-pagan reconstructions onto fragmentary evidence.

1496 - 1800

Integrated into Habsburg Castile, the Canary Islands became the critical resupply station for Spanish galleons crossing to the Americas—and the laboratory for colonial practices later exported across the Atlantic. The sugar economy brought Genoese and Flemish merchants; wine trade drew English merchants who established permanent communities. The Catholic Church reorganized indigenous ritual geography: Achbinico was rededicated as the Cueva de San Blas (1526), while the Virgin of Candelaria cult grew into the archipelago's most important pilgrimage with annual feasts on February 2 (Candlemas) and August 14–15. The first recorded bajada—the ritual "bringing down" of a patron image from its hilltop sanctuary—occurred in 1555 when the Virgin of Candelaria was moved for protection from French attack. In 1676, the Bajada de la Virgen de las Nieves was established on La Palma after Bishop Bartolomé García Jiménez ordered the patron invoked during drought. These cyclical bajadas (every 4, 5, or 7 years depending on the island) may overlay older communal gathering rhythms at mountain sanctuaries—though direct Guanche calendrical continuity remains a hypothesis rather than proven fact. On Lanzarote, the catastrophic Timanfaya eruptions (1730–1736) buried eleven villages and forced island-wide agricultural adaptation, creating the volcanic wine landscape you see today.

1800 - 1950

The 19th century reshaped Canarian society through monoculture cycles—cochineal (1860s–1880s), then bananas introduced by British merchants—that concentrated wealth while creating jornaleros (day laborers) and medianeros (sharecroppers). The 1852 Puertos Francos decree opened the islands to free trade. In this period, the "Guanche" was reinvented as a noble ancestor by Creole elites—a process analyzed by Fernando Estévez González as "invented tradition" that "whitened" the Guanche by classifying them as European-origin Berbers, distancing Canarian identity from African and Afro-Caribbean contributions. The Pirámides de Güímar are 19th-century agricultural stone-clearing heaps from the cochineal era, not ancient monuments—though Aparicio and Esteban (2009) identified possible Freemasonic symbolism in their orientation. The Corpus Christi flower carpet tradition in La Orotava, first documented in 1847 when the Monteverde family created a carpet using Italian-inspired geometric motifs, uses volcanic sand (tepete) from Mount Teide as its distinctive material. The original Virgin of Candelaria image was lost in an 1826 tsunami. The Santa Cruz Carnival—documented since 1605—was banned under Franco (1936–1975) and driven underground as "Fiestas de Invierno" (Winter Festivals), meaning the modern Carnival is partly a post-Franco reconstruction rather than an unbroken tradition.

From 1950

After Franco's death in 1975, the Canary Islands transformed rapidly. The Carnival of Santa Cruz de Tenerife reemerged by 1977 and grew into one of the world's largest—shaped by the ida y vuelta (emigration/return) cycle to Venezuela and Cuba and by tourism-driven spectacle. The 1982 Estatuto de Autonomía established the autonomous community with its own parliament and fiscal regime (REF/IGIC), recognizing geographic conditions first articulated in the Carta de Calatayud and Fuero de Canarias. Tourism now drives 32% of GDP, sometimes obscuring syncretic and contested layers beneath colorful surfaces. The Silbo Gomero—a whistled Guanche communication system adapted to Spanish phonology after the indigenous language went extinct—was inscribed as UNESCO Intangible Heritage (2009) and is mandatory in La Gomera schools, demonstrating the broader Canarian pattern of indigenous structure preserved with imported content. Romerías blend Catholic devotion with aboriginal-rooted harvest practices, while bajada cycles continue to bring patron images from remote sanctuaries to communities. Today you can taste gofio at a romería, hear Silbo during a bajada procession, and walk the Achbinico cave where Guanche and Catholic ritual have overlapped for over six centuries—but look carefully to see the contested layers beneath the tourism surface.