▁race ) ▁and ▁identification . ▁It ▁has ▁also ▁led ▁to ▁manip ulation ▁and ▁t endent ious ▁interpret ations ▁of ▁the ▁data ▁preserved ▁about ▁his ▁existence ; ▁such ▁dist ort ive ▁reading ▁has ▁been ▁especially ▁pron ounced ▁in ▁the ▁many ▁works ▁of ▁bi ograph ers , ▁critics ▁or ▁comment ators , ▁a kin ▁to ▁the ▁political ▁ag enda ▁of ▁Ind igen ismo ▁in ▁Peru . ▁What ▁is ▁in cont ro vert ible , ▁however , ▁is ▁that ▁Juan ▁de ▁Esp in osa ▁Med rano ▁always ▁regarded ▁himself ▁both ▁as ▁C ri ol lo ▁and ▁Spanish ▁( an ▁ide ological ▁servant ▁of ▁the ▁Empire ); ▁ev id ences ▁for ▁such ▁self - ident ification ▁are ▁to ▁be ▁found ▁in ▁his ▁o e uv re , ▁in ▁which ▁Juan ▁de ▁Esp in osa ▁Med rano ▁sides ▁constantly ▁with ▁the ▁Sp ani ards , ▁and ▁often ▁describes ▁Native ▁American ▁populations ▁as ▁' en em ies ', ▁' bar bar ous ' ▁and ▁' id ol atr ous ' ▁( he ▁does ▁not ▁link ▁himself ▁with ▁Native ▁American ▁pe op les ' ▁cult ures ▁and ▁eth nic ity , ▁and ▁it ▁is ▁also ▁un th ink able ▁that ▁an ▁ind igen ous ▁person ▁could ▁have ▁held ▁the ▁power ▁and ▁cler gy ▁positions ▁he ▁did ▁during ▁his ▁lifetime ). ▁ ▁His ▁vast ▁bar o que ▁production , ▁written ▁in ▁Spanish , ▁Latin ▁and ▁Que ch ua — in ▁an ▁a est h etic ▁register ▁different ▁to ▁the ▁dialect s ▁now ▁ext ant — was ▁published ▁both ▁in ▁America ▁and