Noticias:
The tools of the apañada, La Lata or Garrote (I).
To move around the cliffs the majorero inherits from his pre-Hispanic past this phenomenal utensil used in grazing.
The can is used throughout the archipelago, and is in this sense a symbol of Canarian culture. Symbol that is very useful in the grazing of coastal cattle on the island of Fuerteventura, in the following article we extract the full passage of the book by Allende and Edgar, The cattle of Costa de Fuerteventura, an approximation from ethnography, because it is a chapter that seems to us of great beauty both in content and the experiences of farmers
"The can or club is a stick used by shepherds both in their daily grazing activity and in the ropes, where its use is fundamental. The use of the can facilitates the transit of shepherds through steep terrain allowing to save ravines, stones or descents more easily. The can is a tool that has been used since time immemorial," the authors explain.
"Because it is easier to walk and on hillsides it is better, because you merge with the can, the can is one more foot (...)." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
«(...) The clubs of a lifetime, the clubs we say to them, right? The name is tin but we called it the clubs. (...) I every day to go to the goats, to go to fix the goats, which I managed every day, you had to manage them, I always. Without the club no, with the club, that goes up and down many cliffs and much such, and the club relieves you a lot because it is not the same to jump from here on... Throw you down here on your feet to melt with the club that you support with your arms and your feet reach down quietly, do not throw yourself on them and that the club is helping, the can helped us a lot. " (Miguel Viera Torres, 1931, cattle rancher from Morro Jable).
«(...) The can especially is for the apañadas. To fix, those nose up there from here seems like a thing but that's very bad, eh! And there you have the can, you defend yourself a lot because the can ..., you support the can then you defend yourself, bueh! More with the can than without the can in bad places." (Tomás Acosta Cabrera, 1943, commissioner of Antigua Norte).
"Yes, the can, the club yes, club we call here the club, we use that to... (...) Those mountains down without stick, without club, without the can, is dangerous. Yes, all my life since I was born, since I was born I remember (...) those of us who know with a can that is a help, to go up not so much but to go down, is that going down on top of your feet on top of the can, jump from one cliff to another, from one stone to the other on the can, That helps you a lot to the feet and to climb the same, you almost merge into it. For us, for me the can is a... The can every time there is a ravine to cross the use and jump on it and on a stone, there is a large stone, a cliff here because the cover and jump on it, that helps you going down and walking, that which helps you, the can you have to know how to carry and is that the can is a help eh! Very good, it helps me a lot those who know how to handle it. (...) of all life I remember them..., all life with cans (...)." ( Juan Pérez Viera, 1951, commissioner of Pájara).
In the apañadas the can is also used as an aid to tackle cattle and to catch baifos trying to flee.
"Yes, the stick too, when you are entering the cattle in the corral you sent back and with the stick the... That for everything he needs the stick, the can yes, really yes." (Juan Pérez Viera, 1951, commissioner of Pájara). 149
«(...) The can to catch the baifos is great, that the first thing, before a baifo that was going to escape you put the stick behind the neck and you cut it there, because maybe the baifo goes there and you have not reached to catch it but with the can, the can reaches you there and you squeeze it down there and you take it, You go up the stick there and you take it there, you cut it there and you go and you take it. That I did practice at the time I think that already... You squeeze it there and stick to go for the stick there and you take it." (Maximino Robaina Torres, 1937, cattle rancher and butcher of Betancuria).
«(...) With the can we take the baifos, we scare them away, but the baifos we catch them when they turn to us and we are close we take them with the can." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
Can size
"The size of the can varies depending on the use and land for which it is intended. On the one hand there are the 'road cans', which are smaller and heavier, and are designed for daily use in grazing on favorable land. Its size is a little larger than a cane, not allowing large jumps but being helpful to overcome small obstacles, "explain Edgar and Allende.
"The defense of the pastor is the tin this, although it is tiny, for me it is tiny, because it is for the daily nothing more, and the owner of the tin is also a small shepherd too [laughs]. This is nothing more than a stick of what we were talking about for two or three goats that you have in your house to go grazing them, almost nothing more than a cane, nothing more than a little thing, pass a small baranquillito but to fix no. (Nicolás Herrera Cabrera, 1937, commissioner Antigua Sur).
«(...) There are some of those road that call to suppose to do some walk, ansina then they are tiny and not very big nothing more than like a stick to... a little bigger than a cane to go one founding nothing else but that is to make anxious walks ..." (Tomás Acosta Cabrera, 1943, commissioner of Antigua Norte).
"When you go for a walk you usually take the club, but small rather. A little more than a cane, which is lighter and then you get less tired, to walk a s
maller stick is better (...)." (Martín Cano Clavijo, 1963, commissioner of Tuineje).
The larger cans are mainly used for the rigging, having to be longer the steeper the terrain. The cans used in the Fuerteventura aggregations range between two and three meters in height.
"To manage, that here we have them, bigger, they do not fit here, they are much bigger and thicker and stronger than this also that cushioning costs work. You can throw, with a strong stick of those you can throw, jumping around, whoever has legs throws himself like a devil with the stick this yes (...) Normally two meters, no, more than two meters are big sticks." (Nicolás Herrera Cabrera, 1937, commissioner Antigua Sur).
«(...) The big cans are to walk through those mountains up there, to suppose that you reach a cliff of those, you are going to jump the cliff, you throw the can on the ground and jump with the can, that is between two and a half meters to three meters (...)." ( Tomás Acosta Cabrera, 1943, commissioner of Antigua Norte).
"We, those of us who are still at the top are longer. Of course longer the can because there are cliffs that you have to go down and that the can is enough, long enough down and short can hook you up here, there have already been those. I once heard my family, once hooked a man back on the summit and under his head down and put the can right? To jump and as it was short when he threw himself he hooked it here by the jacket and flowered it, the club hooked him here and of course he lifted it and threw it there and killed himself. I tell you the cans at the summit have to be big, long." (Juan Pérez Viera, 1951, commissioner of Pájara).
«(...) A club to go to the mountain should have at least two meters, two and a half meters, because if you are going to jump from one side to another, the club, if it is small, you can no longer jump, then the big club helps you to pass from one side to another and in the cliffs it helps you a lot. " (Martín Cano Clavijo, 1963, commissioner of Tuineje).
link to article for pics
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Noticias:
Apañadas, the female role in the culture of coastal livestock.
Despite the strong division of labor in rural society majorera, the role of women is decisive to understand this culture.
Rural women have always been decisive for their territorial and social structuring. However, in rural areas there have always been scenarios of inequality between women and men to a more pronounced degree than what happens in urban areas.
In any case, in the collective memory of the majoreros remains our recent past, where the population of the island was linked to an economy of self-consumption, in which the entire family unit was always involved.
It is therefore important to analyse the participation and contribution of women to the activity of coastal livestock. Thus, according to Alleden M. Gutiérrez and Edgar A. Freivalsin their fantastic book La cabra de Costa en Fuerteventura, "according to the accounts of the informants, the participation of women was concentrated mainly in the daily work, in the work of grazing, milking and cheese making, that is, they occupied the space of the domestic".
«(...) I remember it was... Of course because my mother milked the goats, she was the one who milked (...) before they came from above, yes, they would not always go but when there was no to lend a hand to the husband and that, to collect the animals, if she did not have such from above and they are the ones who milked the women, I remember very well, my mother who milked was her. " (Juan Pérez Viera, 1951, commissioner of Pájara).
"In the pens yes but in the pens no, in the corral yes, in the corral where we were milking yes, milking (...) if it was to fix the goats that we had caught yes, yes the women also give of course, the sister of this [refers to Juan Pérez], the oldest, Angela, was with me, the poor, since childhood, because the father was sick and ... But no, I mean the rigged, the tricks that were made to gather the cattle of several, the loose cattle, to fix the cattle of every day yes, of course the women went too, for the cattle that we had caught. " (Miguel Viera Torres, 1931, cattle rancher from Morro Jable).
"The participation of women in the work of coastal goats has usually been reduced, being a task traditionally assigned to men. But the lack of men in the family unit or another compelling reason has led some women to also perform this masculinized activity," they explain.
«(...) me in Las Salinas... I never remember seeing women, I remember seeing women once in El Matorral, up, in the gambuesa that was there, who they call the gambuesa of Amuley, that they call Amuley, (...). Some, once, so the women of some rancher or such and such, but here where they call Janey, the coast of Janey tell him, there in Betancuria, there I do remember seeing women, the same daughters of the ranchers were going to manage because they liked it. Yes a long time ago, when I was new I was going to manage and I heard them say that the daughters of Mr. Isidro Alonso, was called the father, had seven daughters and one male seems to me and of course the daughters were going to fix the cattle of the parents, it was not normal, in the apañadas I have always seen the men. " (Agustín de León Soler, 1932, Casillas del Ángel).
While it is true that women proposed a different participation in the rural economy of Majorera, it is at certain moments of vital importance for family economies when their strength was glimpsed.
«(...) I have a sister, the oldest, (...) that woman was the shepherdess my mother had when my father was in the war and he was sick. She was going to manage the goats to Cofete from Los Canarios, to the sidewalks, she, better than what I did later, a man, a shepherd, with the uncles, with the ranchers managed, that she liked very much, until she got married, until she came and I started to leave. " (Juan Pérez Viera, 1951, commissioner of Pájara).
"I do not remember, women taking care of the cattle I do remember but not going to the apañadas, there in the Llano del Sombrero itself I remember to see, from here in the Vega, portion of women that it seems to me that there is almost none left. The others also died that they were a party of sisters, they were with the cattle with the father may he rest in peace and they were down there." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
More recently they have been organized in the commons of Betancuria 'apañadas para mujeres', in which women were the main protagonists although men also attended. This initiative arose from two women from the municipality of Betancuria and was supported and promoted by the commissioner of Betancuria and its farmers.
«(...) Where he used to give a few tricks is... where do they tell him that? Cunt! Janey, in the valley of Janey, that's where comrade Vicente Hernández used to it. It gave a trick for women, men who wanted to go but they warned women, new girls (...)." (Nicolás Herrera Cabrera, 1937, commissioner Antigua Sur).
"We did that in Janey, we spent a few years doing them (...) We did, we did them a few years ago, that the girl died the poor, her name was Juana Brito, from the valley of Santa Inés, she was the one who promoted it and the one who has the cafeteria El Cencerro in the Port, Juana. Those two girls were the ones who tried to do that and then we went with the flow and did them and we spent a few years doing them but then the girl died the poor one and we left it. (...) They invented it and we supported them and we spent a few years doing it." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
"Now at the last minute yes before no, before not at that time. I remember at the last minute it was done. There were some arrangements for women to go, they were a few times but in the times we had before, what is being done today at the time would not have seen that, we did not have water or to drink when we arrived at the gambuesa (...)." (Maximino Robaina Torres, 1937, cattle rancher and butcher of Betancuria).
This article seems to follow on from the previous ones so I've added it here. Also, there is a link to a YT video that demonstrates the use of these 'sticks', worth watching!
Noticias:
The elaboration of the Can or Garrote, protecting the tradition.
The process of making the can begins with the maintenance of the tarajal itself, having to prune it so that the rod grows strongly and as straight as possible.
"(...) When a right stick came out up, I took him off, because that throws a lot of anxious bits, a lot of little bits up there. We were cleaning all the little pieces with a knife these boys, we were taking them off so that she did not throw segments to the sides, we were cleaning it and the segment came out straight up (...)." (Antonio Cabrera Morales, commissioner of Puerto del Rosario).
"Well, the cans we tried to... Since the tarajal hit to leave the cans to go preparing them by removing the little pieces and that it continued up and the right, right-wing cans came out, in the time of cutting them, they were cut in waning (...)."(Agustín de León Soler, 1932, cattle rancher from Casillas del Ángel).
"(...) You have to remove the children, who are called, that has some leaves and from the leaves comes a little sapling. That is being taken away, as if to suppose, as the mime that [points to a close mime]. If you take away the little pieces you have you come out straighter and stronger and stronger then. That is the good cans, they come out right-wing because with the children those come the wind and change them (...)." (Tomás Acosta Cabrera, 1943, commissioner of Antigua Norte).
"(...) It almost comes out like that, if you cut them, if the tarajales are cut, not anymore, because they are no longer cut or anything like that, but if they are cut, sticks come out to serve them." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
" Once the rod of the tarajal has reached the desired size, it is cut and the stick begins to be treated until it becomes a can. In the event that the rod is not straight enough, presenting some 'camba', it is subjected to a process with which, through the heat and the bait of an animal, preferably ram, the wood is softened and shaped with a tube or depositing weights on top in order to straighten it. Once a straight stick is obtained, it is sanded to smooth it and achieve the desired thickness. Finally, a ring and a steel tip known as 'puyón' are placed at the end of the stick, which is the part of the can that is stuck in the ground," Allende and Edgard explain.
"Tarajal sticks straighten easily. They are given bait and heat and they are made of what they want, giving them bait, warming and leveraging them (...) that it is right that it does not have many holes of these, (...) if it is not more bad for the hands and to straighten them, it is usually broken. (...) Then we take it and leverage it out there, out there in the tube that don't you see the tube that is turned up? There I warm it up and then I'm leveraging them and they stay straight (...) then we give it a brush and then we give it sandpaper of that one I have out there. It stays anxious because the same bait and heat then gives it a different color. First I give it the bait, straighten it and then I give it the sandpaper (...) then I give it heat and it changes color it stays like cinnamon. You have not seen that in the shepherd's jump they give him bait so that they stay smooth and take more strength, do not burn the hands so much (...) of goat or ram, the ram is the best." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
"(...) Then, that if it is somewhat changed straightens them with bait and heat, that is given enough bait, beef bait, and then it is done like a bonfire and it goes like this, that is melting the bait that and that loving that and then it straightens, it gets inside a tube or shoe with sticks, With some stones and a few days later it is right-wing, (...) it is given a brush, brushed with sandpaper or a brush and left clean. The best product there is for that is bait of the goats themselves, then it is heated and given bait and with that it is already left. That penetrates something in the wood and stays already, you stay prepared already, it stays soft, it gives in if it has to give in and comes back again and stays rigid again, again, just as it was, and then a ring is put down and then the puyón is put on it. The puyón is a little piece of iron down with a tip and then above it is also put a ring so that it does not crack and is more..."(Tomás Acosta Cabrera, 1943, commissioner of Antigua Norte).
"(...) Then, when it was thick like this, we cut it and many when they are changed, when it has a camba they heat it in the fire and straighten it and give it bait and straighten it, but the one that is changed is still cambada, man they straighten themselves but it is not the same. To heat it, so that it does not split, you give it bait and heat it in the fire to straighten it because ansina does not part, goat bait, male, ram or whatever, yes, yes, yes, we put a ring down, the puyón down, the puyón down with a ring up and to teach it and have them in the shade because if they do not spoil."(Antonio Cabrera Morales, commissioner of Puerto del Rosario).
"(...) With Tarajal and if Cambado came out, that was what you made a fire pit and you took it and you were passing over the heat that and I was straightening it, I was straightening it and left it like a candle, right. With bait, you gave him wherever he wanted and he was right-wing. Bait, bait of male or a goat that had (...) To make the stick more than that, bait and the heat went away and it was right-wing. We put the puyón of what we thought, we were rigged ... All of us who were shepherds knew how to put a puyón for the can and everything, when that was not bought, we went to a blacksmith shop of those that were before and they made it the puyón. " (Agustín de León Soler, 1932, cattle rancher from Casillas del Ángel).
Today the tarajal is protected and the environmental authorities persecute people who try to cut the tarajales, thus ending the tradition of making tarajal cans so valued by shepherds in Fuerteventura.
"Before there were and every year they were cut to plant tomato trees and all those things, but unfortunately the environment does not let us go to cut the tarajales." (Vicente Hernández Santana, 1946, commissioner of Betancuria).
"That if we see a right stick out there, before there were many tarajales and we always cut them and the right sticks came out, but today with so much politics and so much SEPRONA, Environment and everything there is no stick that serves because before we always cut them and the stick came out right, if you cut it every year the stick comes out straight up, every year, but today Environment leaves you nothing. Boom! In all those ravines there are, of course, but today they don't let you do anything."(Antonio Cabrera Morales, commissioner of Puerto del Rosario).
Cans are also made from synthetic materials that are lighter.
"(...) The can that people use a lot today... I don't, I have it made of wood, right? It is from this tube that they use like surfers, those sticks fix them they put the ring, they put the puyón and they are light and they are good for that (...)."(Juan Pérez Viera, 1951, commissioner of Pájara).
"(...) Already today there are also some modern of those fiber, that of the boats of the, I do not get the word now, that the sail of the boats has a species as if it were a stick also but it is made of carbon fiber and then it is put a tip down and serves as a club, of stick too." (Martín Cano Clavijo, 1963, commissioner of Tuineje).
We have recovered the you tube link of one of the best documentaries about the effect, which is already a few decades old:
YT video
Tamara: I was interested in what plant/tree a Tarajal is/was. Turns out to be a variety of Tamarisk. Presumably the origin of the name for the town of Gran Tarajal.
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Tamara - I've started a new thread as I'm having trouble opening the previous one - I think it got a bit big! 
Noticias:
The Bardino Dog indispensable in the apañadas.
Shepherds strive to educate dogs from an early age so that they obey their orders and signs, and know how to deal with livestock.
The Majorero Dog is a reality thanks to the conservation and purity of lines in breeders and shepherds majoreros. It is a medium, almost square dog, with the rump somewhat higher than the withers; compact, wide neck, which seems disproportionate to its smaller head, but which is precisely what allows its grip strength and firmness in the prey or bite; Tough, with a marked figure without protrusions, when his ears were puckered at the head.
Wide and deep chest, a factor that facilitates its great capacity for resistance to walking, heat and even lack of water.nGiven its recognized bravery it has no measure of the opposite or being of the one who defends or who, due to circumstances, has to attack, be it person or animal.
Bright, firm look, attentive to the presence of the cheerful man in the case of his owners, families or acquaintances; and suspicious, distrustful and marking distances, being loose or tied, before strangers, ready to act when the time comes.
It is a loyal dog, very territorial; tremendously defender of what is entrusted to him. The cattle work well, without damaging them and therefore it is appreciated in all the islands. Without being fierce, when the time comes to act, it does so with courage and fierceness, based on its power and firmness of the prey or bite facilitated by its strong teeth and bodybuilding of its neck.
The Bardino in the apañadas
"The dog is indispensable for shepherds, especially when it comes to making the arrangements, since it facilitates and helps them a lot in this work. The dog traditionally used by shepherds in Fuerteventura is the majorero dog or also called bardino, although today other breeds of dogs are also used in grazing and in the apañadas", explain Allende and Edgar in . The coastal goat of Fuerteventura, an ethnographic approach.
"Shepherds strive to educate dogs from an early age so that they obey their orders and signs, and know how to deal with livestock. In the case of the apañadas, the shepherd is accompanied by his dog, which is sent through signs to stop those cattle that deviate or try to escape from the flock and is far from the reach of the shepherd himself. These animals are highly valued by their owners as they are a great help and company. That is why they usually have more than one dog prepared for this purpose, "they explain.
"The dogs, like everything, you have to take it, teach it with some baifo when the dogs start, when you take a new puppy you teach it with the offspring of the animals, you teach it, you send them and you stop it before it reaches the animals, so that it turns when you call it and that's how they are learning but of course you have to take them so they know. You have to take them from children to all the arrangements so that he is with the animals, so that he knows when he has to go and when he does not have to go." (Martín Cano Clavijo, 1963, commissioner of Tuineje).
"(...) You go out with your cattle, with your can and your puppy, and your puppy you educate the cattle, you educate him as you want, to touch it here, to touch it there, throw that up, touch that down and with your signs to the dog you teach it, if you have it accustomed, if you have educated it to that, that goes when you send it to the animals, if a dog is trained and taught a dog is very greedy to manage (...) for the coast you bring a dog to manage, only one to manage, because two dogs you can not throw them at the same time because you know that no matter how loving a dog is and very obedient if you throw it to the other dog maybe invent, Because if I see that you shake hard then I will also shake and maybe they get used to biting. (...) To the tricks and without being to the rigged, to throw a dog to a goat you have to take nothing more than a dog alone. " (Nicolás Herrera Cabrera, 1937, commissioner Antigua Sur).
"A dog, we always had a bardino dog of those who were before, that he did, my god!, everything we told him, as a person, of course was always glued. We had to teach them by force (...) before one was always working with animals, and what he had was the dog to vitiate him for this one for the other, the dog already knew what to go to and we taught them so that they did not bite them too, but that they went kindly to them to scare them away (...)." (Agustín de León Soler, 1932, cattle rancher from Casillas del Ángel).
"In the works, always, always. I in the apañadas the can and the dog that did not fail me and the dog was, the dog of mine did in the apañadas what does not do today three apañadores or five, I entered through a valley down and the dog goes up down down, touch them here, touch them there and a goat did not escape. (...) I would arrive at a place wherever I went and say take my baifo, take me the male and the dog that was taking care of the cattle and was planted, there was a vine or there was a fig tree and the dog was watching that the goat did not go to the fig tree that did not go to the vine. (...) Taking care of them: 'Go over there, go here, go there.' With a lot of love and the dog, who is obedient, does everything to you, the dog is the best companion you have if you educate him." (Maximino Robaina Torres, 1937, cattle rancher and butcher of Betancuria).
link to article for pic if you are unfamiliar with the breed
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Noticias:
Las Apañadas will be of Cultural Interest.
The process of declaring the Cattle Ranches of the Costa de Fuerteventura as an Asset of Cultural Interest continues.
The Official Gazette of the Canary Islands publishes today the opening of the public information period of the file for the declaration of Cultural Interest, with the category of "Knowledge and uses related to nature, the sky and the sea", in favor of "Las Apañadas de ganado de costa de Fuerteventura".
The apañadas constitute an ancestral tradition, inherited from the aborigines. A practice that consists of gathering coastal cattle scattered through valleys and mountains to gather them in pens with high dry stone walls that are called gambuesa and that are distributed throughout the island territory.
In 2022, Gambuesa Tablero Vega Vieja in Puerto del Rosario is in use. In the municipality of Antiguos the gambuesas Valle de La Cueva in Antigua, Llanos de Caleta Blanco and Pozo Negro; in the municipality of Pájara Gambuesa Rincón del Verodal and Morrito de los Descansaderos; in Betancuria Llanos del Sombrero and Valle de Janey; in Tuineje in Barranco de Majadas Prietas and Las Rositas.
Once in the gambuesa, the shepherds separate the calving goats and the young, the milking goats and all those whose owners want to remove from the coast for different reasons. Another of the tasks carried out in the gambuesa is that of 'godchild', which consists of observing which offspring belongs to each goat and therefore to which farmer to be marked later.
The activity of the apañadas generates around it a series of norms, customs and beliefs that have allowed the development of the activity since historical times. In addition to the aforementioned gambuesas, these elements include the figure of the coastal commissioner, who represents the highest authority of the areas destined for coastal livestock. There are commissioners in the municipalities of Pájara, Betancuria, Puerto del Rosario and Tuineje. Antigua has a large communal area—15.8% of its municipal territory—so it has two commissioners.
The coastal commissioner organizes the arrangements, summoning the shepherds before dawn to be located at the convenient points to begin this practice, which are usually headwaters of ravines and mountains that delimit the coast that is going to be managed. Once the arrangement has begun, the shepherds close the fence between shouts, whistles or dogs, and the goats are concentrated until they enter the gambuesa.
Also noteworthy as ethnographic elements are cattle marks, which are transmitted from generation to generation. Towards the middle of the eighteenth century there were 208 different brands in Fuerteventura, only in the so-called term of Guise, since there are no references to the brands used in the area of Ayose.
Traditionally, the marking consisted of a series of cuts on the ears and face of the animal, being replaced today by other systems and devices. The brand of each farmer is unique for the whole island, being documented and registered in each municipality through a record book that attests to the ownership of the same, called the book of trademarks.
Among the material elements used by the shepherd in the apañadas is the stick or club, also known as 'can', which allows to overcome the most abrupt terrain facilitating the descent. Another function of the can is to "tackle" the cattle and "catch" the baifos that try to flee. This tool was traditionally made with tarajal and is currently made with lighter synthetic materials.
Process of the file and allegations
Having initiated the file for the declaration of Asset of Cultural Interest, with the category of "Knowledge and uses related to nature, the sky and the sea", in favor of "Las Apañadas de ganado de costa de Fuerteventura", it is communicated that the reference file (2022/18280) is manifest, so that it can be examined by all interested persons, in the Cultural Heritage Service of the Cabildo Insular de Fuerteventura, located in the General Insular Archive of Fuerteventura, at Calle Antonio Espinosa, n.º 28, Puerto del Rosario, between 8.00 and 14.00 hours, from Monday to Friday, during the period of 20 days, counted from the day following the publication of this announcement.
During the aforementioned period, allegations may be made and the documents and justifications deemed pertinent may be submitted. If after the aforementioned period has not appeared, the notification will be understood to have been produced for all legal purposes from the day following the expiration of the period indicated to appear.
link to article for pic
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