As we, the readers, open the door to Felipe Guaman Poma de Ayala’s “The First New Chronicle and Good Government”, they must come prepared to engage in the unique viewpoint of an indigenous Andean nobleman. The text opens with a description on its utility, giving us a brief glimpse of South American life in the 17th century. 

One of the most striking aspects of Guaman Poma’s chronicle is his meticulous attention to detail and his comprehensive documentation of the social, political, and economic realities of colonial Peru. The art, as described by the editor, is one of the best-known aspects of his book. The depictions not only portray compelling aesthetics but a visual depiction of cultural, social and religious beliefs rooted in Andean ideas of hierarchy. His illustrations carry a logic that can itself be a critique. Images on the right are honorable, on the left are what is considered lesser than, while the center is a position that represents what is just (p. XXV).  His meticulous descriptions of the hierarchical structure of colonial society, the exploitation of indigenous labor, and the devastating impact of disease and violence offer invaluable insights into the lived experiences of indigenous peoples during this tumultuous period.

However, another notable aspect of the text was the religious framework within which Guaman Poma operates. Because he was born into an indigenous noble family, Guaman Poma represents a junction between European spirituality and Indigenous culture. Often these two forces are put in contrast with one another. However, Guaman Poma being a living combination of these two forces is both an adamant advocate of the Catholic faith yet a formidable critic on behalf of Indigenous groups. His chronicle serves as a powerful critique of Spanish colonialism and its detrimental effects on indigenous cultures and societies. He condemns the greed, cruelty, and hypocrisy of the Spanish conquerors, who exploited the riches of the Andean region while systematically subjugating and marginalizing its indigenous inhabitants. However, because his moral grounding and reference of justice is based in Catholicism, his argument becomes more compelling in that he is using the belief system of the oppressor to hold them accountable. This is evident as he references Catholic religious figures, events, and rituals. He also includes illustrations depicting scenes from Catholic religious narratives, such as the life of Jesus Christ and the Virgin Mary. Nevertheless, his impassioned pleas for justice and recognition for the indigenous peoples of Peru reflect a deep sense of moral outrage and a fervent desire for social and political reform.

Combining different knowledge and value systems is what makes Guaman Poma’s text one of intrigue. It causes readers to ask questions like, “how does the Guaman Poma reconcile an indigenous background with a Catholic faith?” or “in what ways does Guaman Poma challenge traditional Eurocentric narratives of conquest and colonization?” As a reflection on the complex legacies of colonialism and the enduring strength of indigenous cultures, the text challenges us to confront uncomfortable truths about our shared history while inspiring us to work towards a more just and equitable future.