In fact, despite the letter from Fra Motolina, the encomienda system may have been slowed down, but it was not eradicated. The actual plight of the Indian populations was not improved, and the manner in which the Spaniards continued to view the populations and their conditions, based typically on economic class and what those in question could offer, remained quite imperialistic. In 1560, the Council of Huejotzingo wrote to King Phillip II in the flowery diplomatic language traditionally used between Aztec nations. In this letter, the population made sure that Phillip knew they had given Cortes and his men everything they needed, but were now confused because they were nothing but slaves. They end their plea with the phrase, "He [Cortez] told us many times he would help us and would inform you of all the ways in which we helped and served you… But perhaps, before you he forgot us, How then shall we speak?"

From a historiographical perspective, we are fortunate to have this letter preserved. The letter from the Council of Huejotzingo to King Philip II in 1560 was a masterpiece of rhetoric. Scholars have commented on the Aztec language being florid and it being impolite to be direct and to the point, and this letter shows that the Council is beseeching the King to reduce taxes/tributes because of the previous help this province gave to Conquistador Cortes. Huejotzingo was an independent province prior to the arrival of the Spanish and it did not pay tribute to the Aztec Empire....

However, as soon as Cortes and his men proved their power and intent, the Huejotzingo joined with the Tlaxcala to help overthrow the Mexica (Aztecs). There is much subtlety in this letter, designed to show that there is a difference in class structure and implying that a nobleman should treat those who helped his forces, in a kind manner. Later on in the letter, it is asserted that the city-state may be no more if they are forced to pay tribute, something they have never done.
The practicality of this letter shows two things: first, that the populations, far from being completely subjugated as most historians believed, felt that years after the fall of Montezuma they were still partners with the Spanish. Second, like much to follow, the idea of taxation (tribute) without representation was repugnant to them. So, too, was the psychological war of words: "O our lord sovereign king, we rely on you as on God the on deity who dwells in heaven, we trust in you as our father. Take pity on us, have compassion with us…. We cannot write here for you the very many ways in which your city… is poor and stricken…. About our anguish and poverty…"

We might then say that a wave of "discontinuous history," wafted forth regarding the conditions surrounding the conquest, or more accurately, the assimilation of the native peoples. According to philosopher Michele Foucault, this type of writing engenders empathy for a cause and more of a moral and ethical justification