Tomo 1. Páginas 375-396

Based on a reading of the Royal Commentaries of the Incas and the General History of Peru by Garcilaso de la Vega, this article aims to study the reasons which this famous mestizo writer used to justify the use of the title «Inca». The arguments and strategies behind this decision will be analyzed in depth.

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Este corpus de documentos, por la abundancia y el valor etnográfico de las informaciones que ofrece, fue comparado con la famosa relación de Huarochirí. Constituye un monumento de la cultura andina colonial y prehispánica. En las confesiones forzosas de los reos y testigos se evoca detalladamente parte del ciclo vital de algunas comunidades de campesinos en pueblos apartados, que en su mayoría habían resistido a los embates de la extirpación de las idolatrías. En estas páginas, entre otras muchas referencias, encontramos datos sobre la original estructura huarillacuaz, las varias representaciones, los rituales tributados a los dioses, las oraciones en quechua, las trágicas manifestaciones del culto de los muertos y de los antepasados y de su represión, -con el traslado clandestino de los «muertos cristianos» desde la iglesia hasta el cementerio tradicional- , recuerdos de la...

Based on a reading of the Royal Commentaries of the Incas and the General History of Peru by Garcilaso de la Vega, this article aims to study the reasons which this famous mestizo writer used to justify the use of the title «Inca». The arguments and strategies behind this decision will be analyzed in depth.

Páginas 23-37

No contiene resumen

No presenta resumen.

No presenta resumen.

Based on a reading of the Royal Commentaries of the Incas and the General History of Peru by Garcilaso de la Vega, this article aims to study the reasons which this famous mestizo writer used to justify the use of the title «Inca». The arguments and strategies behind this decision will be analyzed in depth.

The manuals or treatises on Inca civilization do not generally mention the rites of capacocha, perhaps because there is no monograph on this subject that has collected the scattered data in ethnohistorical sources. However, it is worth looking closely at this issue. One realizes that the capacocha was one of the most solemn ceremonies of Inca life and in which the largest number of individuals of the entire "empire" participated. Still 89 years after the Conquest, populations far removed from Cusco preserved the memory of what had been. In addition, the reconstruction of the facts as far as we can take it -and the analysis- of its operation and purposes, convinces that we are facing one of the most original institutions of the Tawantinsuyu, especially significant in terms of the mechanisms of political, social and cultural reciprocity. put into play and that, therefore, helps us to bette...

Colonial written sources are full of data on Viracocha, but these data often seem contradictory. They are, more than because of the right to information, because of the misinterpretation on the part of the authors of the chronicles and post-Inca relationships. For this reason, the first step of the investigation must consist of stripping that famous divinity of the Christian disguise that the missionaries and the chroniclers put on him. For this we will ask ourselves: Why did the missionaries want to make Viracocha a creator god? And how did they make him a creator god? We find the answer to the first question by analyzing the ideological and theological tendencies of missionary Spain in the 16th century. The answer to the second question is in the same chronicles.