A handful of sixteenth-century documents attest that Guaman Poma served in the 1560s–70s as a Quechua translator for Fray Cristóbal de Albornoz in his campaign to eradicate the messianic apostasy, known as Taki Unquy, from the Christian doctrine of local believers.

Guaman Poma appeared as a plaintiff in a series of lawsuits from the late 1590s, in which he attempted to recover land and political title in the Chupas valley that he believed to be his by family right.
These suits ultimately proved disastrous for him; not only did he lose the suits, but in 1600 he was stripped of all his property and forced into exile from the towns which he had once ruled as a noble.

Guaman Poma's great work was the El primer nueva corónica [sic] y buen gobierno (The First New Chronicle and Good Government), a 1,189-page document written largely in Spanish, with sections in Quechua.
He wrote Corónica instead of Crónica, a form of the word common in the Middle Ages.
His book remains the longest sustained critique of Spanish colonial rule produced by an indigenous subject in the entire colonial period.
Written between 1600 and 1615 and addressed to King Philip III of Spain, the Corónica outlines the injustices of colonial rule and argues that the Spanish were foreign settlers in Peru. "
It is our country," he said, "because God has given it to us."
The king never received the document.

The Crónica is remarkable in many ways.
First, it has brilliant melding of writing and fine line drawings (398 pages of the book consist of Guaman Poma's famous full-page drawings).
The work also includes Guaman Poma's 'Mapa Mundi de Reino de las Indias', a cartographic representation of the Inca Empire drawn in the Mappa mundi style favored by medieval European mapmakers, which placed Cusco, the Peruvian capital, at the center of the world.
Second, the manuscript expresses the view of a provincial noble on the conquest, whereas most other existing expressions of indigenous views from the colonial era come from the nobility of Cusco, the ancient capital of the Incas).
Third, the author frequently uses Quechua words and phrases in this primarily Spanish work, which provided material for scholars to learn more about Quechua.

Guaman Poma proposed a new direction for the governance of Peru: a "good government" that would draw from Inca social and economic structures, European technology, and Christian theology, adapted to the practical needs of Andean peoples.
He writes that indigenous governments treated their subjects far better than the Spaniards and pleads with King Phillip to instate Indians to positions of authority.
It is important to note that, although he rejects Spanish rule, he does not reject the Spanish king.
During that time, monarchs were typically seen as descendants of God and being strongly Catholic, Guaman Poma holds the Spanish monarch in the highest regard.
In his writing, he not only wants to propose changes in society, but also to bring perceived injustices to the attention of the king, who, as representative of God, surely would not have allowed them to occur had he known.

The original manuscript of the Corónica has been kept in the Danish Royal Library since at least the early 1660s, though it only came into public view in 1908, when it was discovered by the German scholar Richard Pietschmann.
After many aborted facsimile-projects, a heavily retouched facsimile edition was produced in Paris in 1936, by Paul Rivet.
In 1980, a critical transcription of the book, based on autopsy of the manuscript rather than on the 1936 facsimile, was published by John Murra and Rolena Adorno (with contributions by Jorge Urioste) as Felipe Guaman Poma de Ayala, Nueva crónica y buen gobierno (Mexico City: Siglo XXI).
A high-quality digital facsimile of the original manuscript was published online in 2001 by the Danish Royal Library, with Rolena Adorno as scholarly editor.
A handful of sixteenth-century documents attest that Guaman Poma served in the 1560s–70s as a Quechua translator for Fray Cristóbal de Albornoz in his campaign to eradicate the messianic apostasy, known as Taki Unquy, from the Christian doctrine of local believers.
Guaman Poma appeared as a plaintiff in a series of lawsuits from the late 1590s, in which he attempted to recover land and political title in the Chupas valley that he believed to be his by family right. These suits ultimately proved disastrous for him; not only did he lose the suits, but in 1600 he was stripped of all his property and forced into exile from the towns which he had once ruled as a noble.
Guaman Poma's great work was the El primer nueva corónica [sic] y buen gobierno (The First New Chronicle and Good Government), a 1,189-page document written largely in Spanish, with sections in Quechua. He wrote Corónica instead of Crónica, a form of the word common in the Middle Ages. His book remains the longest sustained critique of Spanish colonial rule produced by an indigenous subject in the entire colonial period. Written between 1600 and 1615 and addressed to King Philip III of Spain, the Corónica outlines the injustices of colonial rule and argues that the Spanish were foreign settlers in Peru. "It is our country," he said, "because God has given it to us." The king never received the document.
The Crónica is remarkable in many ways. First, it has brilliant melding of writing and fine line drawings (398 pages of the book consist of Guaman Poma's famous full-page drawings). The work also includes Guaman Poma's 'Mapa Mundi de Reino de las Indias', a cartographic representation of the Inca Empire drawn in the Mappa mundi style favored by medieval European mapmakers, which placed Cusco, the Peruvian capital, at the center of the world. Second, the manuscript expresses the view of a provincial noble on the conquest, whereas most other existing expressions of indigenous views from the colonial era come from the nobility of Cusco, the ancient capital of the Incas). Third, the author frequently uses Quechua words and phrases in this primarily Spanish work, which provided material for scholars to learn more about Quechua.
Guaman Poma proposed a new direction for the governance of Peru: a "good government" that would draw from Inca social and economic structures, European technology, and Christian theology, adapted to the practical needs of Andean peoples. He writes that indigenous governments treated their subjects far better than the Spaniards and pleads with King Phillip to instate Indians to positions of authority. It is important to note that, although he rejects Spanish rule, he does not reject the Spanish king. During that time, monarchs were typically seen as descendants of God and being strongly Catholic, Guaman Poma holds the Spanish monarch in the highest regard. In his writing, he not only wants to propose changes in society, but also to bring perceived injustices to the attention of the king, who, as representative of God, surely would not have allowed them to occur had he known.
The original manuscript of the Corónica has been kept in the Danish Royal Library since at least the early 1660s, though it only came into public view in 1908, when it was discovered by the German scholar Richard Pietschmann. After many aborted facsimile-projects, a heavily retouched facsimile edition was produced in Paris in 1936, by Paul Rivet. In 1980, a critical transcription of the book, based on autopsy of the manuscript rather than on the 1936 facsimile, was published by John Murra and Rolena Adorno (with contributions by Jorge Urioste) as Felipe Guaman Poma de Ayala, Nueva crónica y buen gobierno (Mexico City: Siglo XXI). A high-quality digital facsimile of the original manuscript was published online in 2001 by the Danish Royal Library, with Rolena Adorno as scholarly editor.
Felipe Guaman Poma de Ayala