﻿Vol. 
  2] 
  COLONIAL 
  QUECHUA 
  — 
  KUBLER 
  377 
  

  

  every 
  curaca 
  tended 
  to 
  behave 
  as 
  an 
  Inca 
  Emperor, 
  so 
  did 
  the 
  entire 
  

   Inca 
  bureaucratic 
  caste 
  grow 
  up 
  in 
  each 
  unit 
  administered 
  by 
  a 
  curaca 
  

   (Santillan, 
  1879, 
  p. 
  29; 
  Quiroga, 
  1922, 
  p. 
  95). 
  On 
  encomiendas 
  of 
  

   which 
  the 
  Indians 
  were 
  shared 
  by 
  three 
  or 
  four 
  Europeans, 
  as 
  was 
  

   often 
  the 
  case, 
  each 
  encomendero 
  pretended 
  to 
  appoint 
  his 
  own 
  curaca 
  

   among 
  the 
  Indians, 
  with 
  the 
  result 
  that 
  the 
  number 
  of 
  officials, 
  or 
  

   mandones, 
  was 
  multiplied 
  by 
  the 
  number 
  of 
  participant 
  encomenderos, 
  

   and 
  the 
  previous 
  genuine 
  curaca 
  was 
  displaced, 
  often 
  in 
  violation 
  of 
  

   ancient 
  authority 
  (Anonymous, 
  1889, 
  pp. 
  174, 
  210). 
  

  

  Hatunrunas. 
  — 
  If 
  Quechua 
  society 
  during 
  the 
  Colonial 
  area 
  was 
  

   ruled 
  by 
  the 
  Whites 
  and 
  policed 
  by 
  the 
  curacas, 
  the 
  object 
  of 
  govern- 
  

   ment 
  and 
  administration 
  was 
  the 
  immense 
  class 
  of 
  hatunrunas, 
  from 
  

   whose 
  labor 
  the 
  Colonial 
  regime 
  was 
  maintained. 
  Each 
  repartimiento 
  

   contained 
  hatunrunas, 
  or 
  tributary 
  Indians 
  under 
  the 
  jurisdiction 
  of 
  

   the 
  minor 
  government 
  (Santillan, 
  1879, 
  p. 
  39). 
  The 
  payment 
  of 
  

   tribute 
  was 
  the 
  basic 
  obligation 
  of 
  the 
  hatunruna, 
  provided 
  from 
  his 
  

   labor 
  and 
  that 
  of 
  his 
  family. 
  In 
  addition 
  to 
  tribute, 
  each 
  hatunruna 
  

   was 
  also 
  liable 
  for 
  draft 
  labor. 
  

  

  Yanaconas. 
  — 
  Those 
  Indians, 
  or 
  the 
  sons 
  of 
  those 
  Indians, 
  who 
  had 
  

   abandoned 
  their 
  ayllus 
  to 
  live 
  as 
  servants 
  among 
  the 
  Spaniards 
  were 
  

   defined 
  as 
  yanaconas 
  (Matienzo, 
  1910, 
  pp. 
  18-20) 
  in 
  the 
  16th 
  century. 
  

   They 
  were 
  tacitly 
  exempted 
  both 
  from 
  payment 
  of 
  tribute 
  and 
  from 
  

   service 
  in 
  the 
  mita. 
  On 
  the 
  whole, 
  their 
  condition 
  was 
  superior 
  to 
  

   that 
  of 
  the 
  hatunrunas 
  still 
  living 
  in 
  the 
  ayllus 
  under 
  the 
  domination 
  

   of 
  the 
  curacas. 
  The 
  yanaconas 
  were 
  regarded 
  as 
  members 
  of 
  the 
  

   Christian 
  community; 
  they 
  could 
  own 
  property 
  as 
  individuals; 
  and 
  

   they 
  were 
  allowed 
  to 
  exercise 
  their 
  trades 
  in 
  the 
  cities. 
  In 
  the 
  absence 
  

   of 
  large 
  numbers 
  of 
  Negro 
  slaves, 
  the 
  Spaniards 
  regarded 
  the 
  yana- 
  

   conas 
  as 
  indispensable 
  elements 
  for 
  the 
  maintenance 
  of 
  Spanish 
  caste 
  

   and 
  status 
  (Loaysa, 
  1889, 
  pp. 
  603-05; 
  Means, 
  1932, 
  pp. 
  164-65). 
  

  

  The 
  hatunruna 
  willingly 
  became 
  a 
  yanacona, 
  because 
  of 
  the 
  ex- 
  

   emptions 
  from 
  tribute 
  and 
  from 
  mita, 
  and 
  because 
  of 
  the 
  opportu- 
  

   nities 
  for 
  lucrative 
  labor. 
  The 
  encomendero, 
  on 
  his 
  side, 
  regarded 
  

   the 
  possession 
  of 
  yanaconas 
  as 
  wealth. 
  Thus 
  each 
  encomendero 
  

   tended 
  to 
  provide 
  himself 
  with 
  servants 
  and 
  slave 
  labor 
  in 
  numbers 
  

   approaching 
  those 
  formerly 
  reserved 
  only 
  for 
  the 
  use 
  of 
  the 
  Inca 
  Em- 
  

   peror 
  himself 
  (Santillan, 
  1879, 
  pp. 
  97-98). 
  The 
  methods 
  for 
  the 
  re- 
  

   cruitment 
  of 
  yanaconas 
  were 
  various: 
  by 
  kidnapping, 
  by 
  petty 
  

   inducements, 
  and 
  small 
  gifts, 
  with 
  the 
  result 
  that 
  all 
  the 
  skilled 
  labor 
  

   of 
  a 
  given 
  community 
  might 
  be 
  drained 
  from 
  it 
  into 
  the 
  yanacona 
  

   class. 
  

  

  According 
  to 
  Santillan 
  (1879, 
  p. 
  85), 
  their 
  numbers 
  had 
  been 
  swollen 
  

   beyond 
  measure 
  after 
  the 
  collapse 
  of 
  the 
  great 
  rebellion 
  of 
  1536-37. 
  

   Whereas 
  the 
  yanaconas 
  had 
  been 
  carefully 
  selected 
  and 
  restricted 
  

   under 
  the 
  Inca 
  Emperors, 
  being 
  given 
  property 
  and 
  placed 
  in 
  respon- 
  

  

  