One of the main observable features of his character
was his adaptability to what the situation required of him, as he quickly
changed his attire from a European one to an Inca attire when he needed the support
of the indigenous populations. Also, he took under his banner the fight against
slavery in order to broaden his support base. Furthermore, he built himself a messianic image
that catered to what his followers were expecting of him, changing his name to that of the last indigenous Incan ruler, Túpac Amaru I and claiming direct lineage from him. This shows evidence
of valued T working for a valued E, as it was all in the name of broadening the movement. This can further be seen in Túpac's insistence on his followers being
committed to the goals of the movement, trying to form a cohesive group instead
of a loose alliance, suggesting valued L.
Túpac Amaru positioned himself as a leader of a common cause regardless of any personal connections with those he led. Even when he involved his own relatives in the movement, he always made sure that it was him in the spotlight, hence his Messianic allegories. This is good evidence that Túpac's E was valued very much at the expense of R, perhaps R7. Already, from looking at his valuing of E+T and L while not valuing R, we can see that he was someone of the Beta quadra.
Túpac Amaru positioned himself as a leader of a common cause regardless of any personal connections with those he led. Even when he involved his own relatives in the movement, he always made sure that it was him in the spotlight, hence his Messianic allegories. This is good evidence that Túpac's E was valued very much at the expense of R, perhaps R7. Already, from looking at his valuing of E+T and L while not valuing R, we can see that he was someone of the Beta quadra.
Túpac Amaru II was well-versed in the writings of
French Enlightenment philosophers, which were primarily aphoristic and
L-heavy. However, it never was strongly integrated into his movement, which was
targeted to far less educated indigenous peasants. He instead seemed much more
comfortable presenting himself as a cathartic force. The fact that it was
based on him as a Messianic figure who represented the demands of his followers
means that E prevailed over L, as little if any thought was directed into the details of
the ideology. Here, the emphasis was placed on the goals common to
all factions of his supporter base. As such, it is apparent that E was strong
and L, although valued, was very weak, suggesting E1 and L5.
In contrast, we can see plenty of use of F
as a valued function, not only in his energy as a military leader, but also his ruthless zeal at public executions, where he would order a slave to hang his old creole owner before the crowds. However, one difference
between his expressions of F and the other valued elements is that he seldom
overused his E, T or L. Executing captives in this way, although contributing substantially to furthering his support, went far beyond the point of dealing effectively with
the enemy, becoming more a display of vengeance to engage his followers. Thus, his use of this element again served E1. Meanwhile, the use of F seems to be typical of F6, i.e. used with enthusiasm but without nuance or control.
His source of income was the land he had inherited and which he used to generate profits due to his serfs’ working on it. Although nowadays this job is regarded as mostly a managerial position, for Túpac Amaru it was more about mediating between the Spanish authorities and the labourers he protected. He always managed to find a common ground between his interests and those of the indigenous lower class, thus being able to earn their favour by denouncing the unpopular mit'a: compulsory work in the mines which meant his serfs having less time to work in his land, substantially lowering profits. This shows elements of him having ease in winning over others’ support and building connections, which was what he found himself doing most of the time, boldly leading them into battle as a charismatic leader, but also a some sense of pragmatic decision making. This again serves as clear evidence of very strong E1, while still retaining some use of P3.
His source of income was the land he had inherited and which he used to generate profits due to his serfs’ working on it. Although nowadays this job is regarded as mostly a managerial position, for Túpac Amaru it was more about mediating between the Spanish authorities and the labourers he protected. He always managed to find a common ground between his interests and those of the indigenous lower class, thus being able to earn their favour by denouncing the unpopular mit'a: compulsory work in the mines which meant his serfs having less time to work in his land, substantially lowering profits. This shows elements of him having ease in winning over others’ support and building connections, which was what he found himself doing most of the time, boldly leading them into battle as a charismatic leader, but also a some sense of pragmatic decision making. This again serves as clear evidence of very strong E1, while still retaining some use of P3.
The evidence presented here for E1, T2, P3, L5, F6 and R7 clearly indicate that Túpac Amaru II was an EIE.
To learn more about EIE, click here.
To learn more about EIE, click here.
