This essay studies some aspects of the narrative of the conquest of Guaman Poma de Ayala’s Nueva corónica y buen gobierno that have received limited scholarly attention. Its main argument is that the Andean author’s goal was to alter the way in which readers gave meaning to the world in which they lived. To that end, he adopted a pedagogical strategy: he confronted the readers with apparent incoherences and historical absurdities, to surprise them and have them ponder, hesitate and, fnally, realize that it was the premises they held about reality that made those elements seem strange, absurd, or incoherent, not the elements themselves. That is, they were riddles, means for a strategy with decolonial ends.

In early 1566, licenciado Polo Ondegardo, a reputed expert in Indigenous matters, sent archbishop Jerónimo de Loaysa a detailed —and until today unknown — carta-relación about native ideas and practices related to death. Polo wrote it at Loaysa´s request, a fact which requires explanation, given that he had already sent him an extensive treaty on Indigenous religions in 1559. This essay searches for answers by examining the debate on the exploitation of huacas and burials, the Taqui Onqoy, and the progressive shift from the first to the second evangelization in the Andean territory.

No presenta resumen.

In early 1566, licenciado Polo Ondegardo, a reputed expert in Indigenous matters, sent archbishop Jerónimo de Loaysa a detailed —and until today unknown — carta-relación about native ideas and practices related to death. Polo wrote it at Loaysa´s request, a fact which requires explanation, given that he had already sent him an extensive treaty on Indigenous religions in 1559. This essay searches for answers by examining the debate on the exploitation of huacas and burials, the Taqui Onqoy, and the progressive shift from the first to the second evangelization in the Andean territory.

No presenta resumen.

In early 1566, licenciado Polo Ondegardo, a reputed expert in Indigenous matters, sent archbishop Jerónimo de Loaysa a detailed —and until today unknown — carta-relación about native ideas and practices related to death. Polo wrote it at Loaysa´s request, a fact which requires explanation, given that he had already sent him an extensive treaty on Indigenous religions in 1559. This essay searches for answers by examining the debate on the exploitation of huacas and burials, the Taqui Onqoy, and the progressive shift from the first to the second evangelization in the Andean territory.