The Way of The Pukona

THE WAY OF THE
PUKONA
A WORLD OF
ADVENTURE FOR
Helena Real
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INSIDERS
__skwrl__ Charles Albrecht Demian Buckle J Quincy Sperber Katie Berger Matt and Nykki Philippe Herve Teslan Kierinhawk
A.D. Hardman Chris Angelini Don Arnold Jamie Smith Tremaine Boersma Rhel The Catholic Geeks
Adrian Chris Flipse Dustin Evermore Jan Heitger Keith Mantell Matt Anderson Richard Bellingham The Roach
Arias-Palomo Christopher Hatty Edward MacGregor Jason Cotton Keith Stanley Mechizmo Rick Timothy Carroll
Andrew Turbott Christopher Vollick Frank Jeremy Tidwell Ken Ditto Michael Bowman Rick Jakins Tristan Smith
Andy Arminio Colin Mills Frédéri POCHARD Joakim Andersson Kurt Blanco Michael Dean Robert Hanz Troy Ray
Arjun Comar Craig Foster Gavran Joe Trzos LilFluff Hannah Ryan Singer Tyler Hunt
Arknon D.C. Upton Geoff John Rogers Linda Larsson Michael Meriwn Sarah Vakos vargr1
Arlo B Evans Daniel Gutiérrez George Harnish John Rudd MAINGUET Francois Mike Lavery Scott Vesely Will Goring
Ben Mullen Martínez Graham Owens Jon-Pierre Gentil Malc Arnold Mitchell Evans Sean M. Dunstan William J. White
Bob Ross David Dorward Graham Wills Joshua Forisha Mark Morgan Ellis Selene O'Rourke Zach
Brett Taylor David Fergman Griffin Mitchell Joshua Lutz Mark Fentz Nathan Hare Shawn White Zach Hunt
brian allred David Hayes Howard M Justin Evans Marty Chodorek Nicolas Marjanovic Stephen Rider
C.K. Lee Declan Feeney Thompson KT Peter Schumacher Tara Zuber
ADVENTURERS
A Person Charles Evans Doug Bolden James Pacheco Karl Thiebolt Mirko Froehlich Remy Sanchez Steve Discont
Adam Gutschenritter Chet Gray Drew James Winfield Katherine Malloy MirrorKhaos Renzo Crispieri Steve Kunec
Adam Rinehart Chip Dunning Duane Cathey Jamie Wheeler Katie Baker Mo Richard Steve Perpitch-Harvey
Adrian Chaluppka Chloe Wandler Duncan Janet Oblinger Keith R. Potempa Mook Richard Gilmore Steve Radabaugh
AJ Real Chris Caporaso Dylan Green Jared Hunt Kent Snyen My Humble Assault Richard Greene Steven Code
Al Billings Chris Little Ebenezer Arvigenius Jarrett Kesh myrandomscribblings Rick LaRue Steven D Warble
Alan Phillips Chris Newton Edward Da Fonseca Jason Bean Kevin Nat Riggah Steven desJardins
Alan Timothy Rogers Chris Nolen Edward Sturges Jason Best Kevin L. Nault Nat Rob Knop Steven K. Watkins
Alan Twigg Chris Stone-Bush Ehedei Jason Pasch Kevin Lindgren Nathan Barnes Rob Meyers Steven Markley
Alessandro Gagliardi Christian Eirch Mascariatu Jason Penney Kevin McDermott Nathan Fritz Robb Neumann Stu Adams
Alexander Gräfe Christoph Thill Elizabeth Creegan Jason Schindler Kevin Payne Nathan Reed Robert Bersch Stuart Dollar
Alexandros Tsourakis Christopher Avery Elliott M. Freeman Jayna Pavlin Kielo Maja Neil Macbeth Robert Hebert Svend Andersen
Alfred Garza Christopher Mangum Elsa S. Henry Jeff Chaffee Klaas Bock Nichlas Dyhr Robert Huss Teppo Pennanen
Alloyed Christopher Mason Elsidar Amhransidhe Jeff Craig Kris Herzog Hummelsberger Robert Rees Teresa O
Amanda Valentine Christopher W. Dolunt Emmanuel Jeff Mahood Krista Nicholas Pilon Robert Slaughter Tevel Drinkwater
Amazing Rando Chuck Dee Enrique Esturillo Cano Jeff Pitrman Krzysztof Chyla Nick Robinson Taylor The Older Avocado
Anders Jonsson Claire eric Jeff Vincent Kyle Nick Daly Rodrigo The Python Games
Andrew Clemens Schmitz Erich Lichnock Jeffrey Boman Larry Hollis Nick pater Roger Carbol Chick
Andrew Dacey Clyde Clark Erik Ingersen Jeffrey Collyer Laura Nick Reale Ron Müller Thierry De Gagné
Andrew DeLorenzo Colin Matter Ernie Sawyer Jens Lester Ward Nicola Urbinati Roy Thomas
Andrew Grant Corey Johnston Fabrice Breau Jens Alfke Liam Martinez Nicolas Decomble Ruben Smith-Zempel Thomas
Andrew Horn Craig Maloney FelTK Jeremiah McCoy Lore Graham Nikkelitous Ryan C. Christiansen Thomas Balls-Thies
Angus Craig Mason Fide Jeremy Glick Loren Nos Doughty Ryan Junk Thomas Maund
Anthony Damiani Creative Play and Florian Greß Jeremy Hamaker Luca Agosto Olav Müller Samuel Hart Thomas Ryan
arcadia666 Podcast Network Francisco Castillo Jes Jacobson LunarBistro Olivier Nisole Sarah Mayfield Tim Davis
Arlene Medder Curt Meyer Frank Beaver JF Paradis M. Sawi Osye Pritchett Sarah Williams Timejammer
Arthur Lace Curtis Hay gamedave Jim Nicholson m.h. paolo castelli Schubacca Timothy Masamitsu
ArthurDent Dain Garrett Joanna Madelyn Chappell Paolo Jose Cruz Scot Ryder Timothy Miller
Ask Charly Leetham Damon Richard Garrett Jones Joe Levey Manfred Patrice Hédé Scott Acker Todd Estabrook
B. Bredthauer Danae Knowles Gary Anastasio Joe Mason Marc Kevin Hall Patrice Mermoud Scott Beattie Todd Willey
Barac Wiley Daniel Chapman Genevieve Joel Short Marcel Lotz Patrick Chapman Scott Dexter Tom Lommel
Becca Daniel Ellingsen Lund Gentlefox Johannes Oppermann Marcel Wittram Patrick Ewing Scott Greenleaf Tony Ewing
Ben Daniel Gallant Geoffrey Walter John Marcus Patrick Fittkau Scott Millward TR Merchen
Benj Daniel Kraemer Gian Domenico Facchini John Mario Dongu Patrick McElfresh Scott Puckett Travis Stodter
Benjamin Cush Daniel Ley Giuseppe D'Aristotile John Beynon Mark A. Schmidt Paul Sean Mulhern Trevor Crosse
Benjamin Welke Daniel Maberry Glenn Seiler John Bogart Mark Chu-Carroll Paul Arezina Sean O'Dell Tsht
Björn Steffen Daniel Markwig Glynn Stewart John Fiala Mark Harris Paul Maanen Sean Smith Ty Volpo
Bo Madsen Daniel Taylor Greg Conant John Helmuth Mark Tygart Paul Olson Sean Walsh Tyson Monagle
Bob Hiestand Daniele Galli Greg Matyola John Lake Mark Widner Paul Rivers Sean West Money Tyson Streich
Brandon Wiley Darin Henley Gregg Workman John Lambert Markus Haberstock Pete Curry Sebastian S Urs Blumentritt
Brandt Bjornsen Dave Joria Guillermo Calvo John Portley Markus Sauerbrey Peter Bingham Serge Beaumont Veronica Hamilton
Brendan Conway David Bellinger Gustavo Campanelli John T Martin Deppe Peter Gates Seth Clayton Victor Allen
Brent Ritch David Bowers Haakon Thunestvedt John Taber Martin Terrier Peter James Burczyk Seth Hartley Victor Serrano
Brian David Goodwin Harry Mills John Tobin Marty Gentillon Peter Kahle Shadowmyre Kalyn Ville Lavonius
Brian Colin David Maple Heather John William McDonald Matt Houck Petri Leinonen Shai Laric Vladimir Filipović
Brian Creswick David Millians Herman Duyker Jon Mayo Matt Landis Phil Groff Shervyn von Hoerl Volker Mantel
Brian Paul David Morfin Hourousha Mokujin Jon Smejkal Matthew J. Hanson Philippe Marichal Shijuro waelcyrge
Brian S. Holt David Olson Ian Charlton Jonathan Matthew Price Philippe Saner Shoshana Kessock Wayne Peacock
Brook Freeman David Silberstein Indi Latrani Jonathan Finke Max Kaehn Phillip Webb Simon Brunning William Hutton
Bruce David Starner Irene Strauss Jonathan Korman Michael Pint Wakefield Simon White William Johnson
Bryan Botz David Thornley Ivan Begley Jonathan Perrine Michael Bradford Pocket Meeple Sion Rodriguez y William McDuff
Bryan Brake Davide Orlandi Jack Gulick Jose A. Michael Brewer Porter Gibson World's Okayest GM
Bryan Gillispie Denis Ryan Jack Muratore Joseph Michael D. Blanchard R Roy Sławomir Wrzesień Yara Ohrt
Bryan Wiltgen Dennis Groome Jack Stephenson-Carr Joseph Formoso Michael D. Ranalli Jr. Rachael Hixon Stefan Feltmann Z. Daniel Esgate
Bryce Perry Derek Hiemforth Jaime Tobar Josh Salyers Michael Feldhusen Ralf Wagner Stefano Monachesi Zeb Walker
BurninChrome DiceForBrains James Ballard Joshua Reubens Michael Friese Randall Orndorff Stephan
C Dillard James Hoag Juan Francisco Gutierrez Michael Hopcroft Randall Wright Stephanie Bryant
Carl Dirk Methner James Husum Juan Trillo Michael Riabov Raun Sedlock (Mortaine)
Carl McLaughlin Don Bisdorf James Marz Julianna Backer Michael Thompson Rebecca Harbison Stephen Figgins
Carlos Martín Don Schlaich James O'Neill Justin Micheal Elliott Rebecca Hubbard Stephen Fleetwood
Cerity Doug Blakeslee James Odom Kaarchin Mike Vermont Red Dice Diaries Stephen Waugh
THE WAY OF
THE PUKONA
A WORLD OF
ADVENTURE FOR
WRITING & ADVENTURE DESIGN

HELENA REAL
DEVELOPMENT
MIKE OLSON &
JUSTIN EVANS
EDITING
JOSHUA YEARSLEY
PROJECT MANAGEMENT
SEAN NITTNER
ART DIRECTION
BRIAN PATTERSON
LAYOUT
FRED HICKS
INTERIOR & COVER
ARTWORK
CLAUDIO
HUENCHUMIL CRUZ
MARKETING
CARRIE HARRIS
BUSINESS DEVELOPMENT
CHRIS HANRAHAN
An Evil Hat Productions Publication
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The Way of the Pukona

Copyright ©2018 Evil Hat Productions, LLC and Helena Real.
All rights reserved.
First published in 2018 by Evil Hat Productions, LLC.

10125 Colesville Rd #318, Silver Spring, MD 20901.
Evil Hat Productions and the Evil Hat and Fate logos are trademarks
owned by Evil Hat Productions, LLC. All rights reserved.
No part of this publication may be reproduced, stored in a retrieval system,

or transmitted in any form or by any means, electronic, mechanical,
photocopying, recording, or otherwise, without the
prior express permission of the publisher.
That said, if you’re doing it for personal use, knock yourself out.
That’s not only allowed, we encourage you to do it.
For those working at a copy shop and not at all sure if this means
the person standing at your counter can make copies of this thing, they can.
This is “express permission.” Carry on.
This is a game where people make up stories about wonderful, terrible,

impossible, glorious things. All the characters and events portrayed in this work
are fictional. Any resemblance to real people, places, cultures, belief systems,
customs, or warrior women is purely coincidental, but completely awesome.

Thanks to Mike Olson for his mentorship and uncanny ability to turn my
vague ideas into sound mechanics; to my playtesters—Gerardo Sanhueza,
Daniel D’Angelo, Miguel Reyes, Jaime Cabezas, and Antonio Roca—for
their invaluable feedback and overall disposition; and to Joshua Yearsley
(who was at the beginning and at the end), Sean Nittner (who saw this
all the way through), Fred Hicks, Rob Donoghue, and all the Evil Hat
people for giving me this opportunity. Thanks also to the members of
the Google+ Fate Worlds Community who provided valuable guidance
on the early stages of this project, including Dan Bisdorf, Dave Joria,
and especially Colleen O’Rourke, whose thorough commentary and
edits improved the introductory fiction and use of terminology.

Last but not least, thanks to my amazing partner Lorna Muñoz for
her never-ending love and disposition to listen to my ramblings about
this book, even when she didn’t understand them completely.
CONTENTS
Introduction........................................................................................ 3
Who Are the Pukona?......................................................................... 3
Who Is the Longko?............................................................................. 3
A Meaningful Death............................................................................. 4
The Land and Its People................................................................... 5
The Land................................................................................................ 6
The People............................................................................................. 6
The Lof............................................................................................7
The Way of a Kona.............................................................................. 9
Creating a Lof................................................................................11
Name..................................................................................................... 14
Size and Population...........................................................................15
Wealth...................................................................................................15
Creating a Kona............................................................................ 16
Name......................................................................................................16
Aspects..................................................................................................18
Approaches..........................................................................................21
Face....................................................................................................... 22
Path.......................................................................................................24
Losing the Way...................................................................................25
Stunts and Refresh............................................................................26
Character Advancement.................................................................. 27
Endgame..............................................................................................28
Mapuche Culture..............................................................................29
Customs of the Land.........................................................................29
Mapuche Belief....................................................................................31
The Other Lands.................................................................................34
The Doom That Came to Kellüpülli............................................ 37
Adventure Setup................................................................................ 37
Prelude: The Funeral.........................................................................38
The Hook: The Sickness....................................................................39
Where Do We Go from Here?........................................................ 40
Who to Tell?.........................................................................................41
Finding a Machi........................................................................... 42
A Machitun for Kallfükoyam............................................................43
Epilogue.............................................................................................. 44
Appendix One: Glossary................................................................ 46
Appendix Two: Pronunciation...................................................... 49
Antümañke was beloved by her community. She was a protector and a leader,
and her time as longko had been one of prosperity.
Until the night she woke to the screams of her people.
The spirits of the dead roamed the village, spreading dread panic in their wake. They
were Witranalwe, their rotten corpses sent to destroy her—and all she and her people
had built.
The warriors were far away protecting the border from a belligerent neighbor. The
hunters ranged the wilderness, tracking game. And the gatherers and fisherwomen
were out too, stocking the larders for the upcoming winter.
Thus it fell to Antümañke to defend her people.
Without hesitation, she picked up her club and fought the abominations as best
as she could. But they were too many, and before long the longko found herself sur-
rounded by the creatures, their fetid smell sickening her. Though they spoke no words,
she could see in their sparkling eyes their wicked intentions.
She was about to die a horrible death—or worse, if she was unlucky—when a group
of young women appeared at her side. Far too young to be warriors, they fought as
bravely as the most seasoned fighters and, after a short and bloody confrontation, they
broke through the monsters’ ranks.
Antümañke was deeply impressed by these women. Many had lost their lives in
the fight, but in doing so they had secured her survival—and the survival of the lof.
She discovered they were all the youngest siblings of their families, and that their sisters
were renowned warriors and hunters and gatherers and fisherwomen. Their families
considered these young women little more than children, too immature to make their
ancestors proud with their actions.
“Not anymore,” said Antümañke. “From now on, the best, bravest young women of
each family will serve me, and every longko that comes after me, as our personal guard.
“And for their service and courage in battle” she declared, “they will be called
pukona.”
2 FATE: WORLDS OF ADVENTURE

INTRODUCTION
In The Way of the Pukona you explore the lives of the pukona (singular kona),
young warrior-women who defend the community’s chieftain (longko) against
both natural and preternatural threats in an ancient Mapuche society that never
was. Through their actions, they not only safeguard the longko’s existence, but
also ensure the continuation of the whole community (lof).
Who Are the Pukona?

The word kona means many things in Mapudungun, the language of the Mapuche
people: brave, young, warrior, soldier, and servant. The word also describes one
who is both healthy and daring, and also someone who defies conventions. All
of these are qualities the pukona possess and also make reference to their role in
Mapuche society.
Since time immemorial, the young Mapuche women who prove their worth can
choose to enter the service of their longko. The exploit (dewmanentu) which proves
their worth is not always related to bloodshed, though. In spite of their fighting
origins, pukona now serve their longko—and the lof, in turn—in many ways.
They are the longko’s closest advisors, her main entertainers (through poetry and
song), and her last line of defense against the menaces that threaten her existence.
Who Is the Longko?

There is a reason why the Mapuche use longko as both “head” and “chieftain”—
the longko is the literal head of the community, overseeing the administration of
resources, justice, and the spiritual ceremonies that ensure the lof’s subsistence.
The charge can be hereditary, but it must always be approved by the ülmen, the
community’s council of elder women. They decide whether the candidate is
worthy or not.
The longko’s life is of capital importance for the Mapuche people because her
well-being and that of the lof are intertwined. According to Mapuche belief, the
Land—the preternatural being which gave birth to all human beings and whose
body is their home, or in other words, the world—and the longko of a lof are in
communion. As such, if the longko is weak or corrupt, the Land weakens and
becomes corrupted, and vice versa.
In this sense, the pukona are responsible not only for the life and well-being of
the longko, but indeed for that of the whole community. This is the main reason
why these young women are willing to die, without a second thought, to fulfill
their duty. While their own lives are relatively unimportant in the grand scheme
of things, that of their leader is fundamental to their people’s survival.
THE WAY OF THE PUKONA 3

A Meaningful Death
According to the Mapuche worldview, any man or woman who dies after living a
“good life”— one in accordance with the Ad Mapu or “Customs of the Land”—
goes to the Wenu Mapu, the Land Above, and becomes an ascended ancestor or
wangülen, the same word they use to refer to the stars.
A wangülen is able to intervene in their descendants’ lives, guiding them and
providing counsel when asked. It is because of this ancestral intervention that
the most creative and community-oriented lineages of the Mapuche still persist
to this day, whereas the families who succumbed to selfishness and destruction
have disappeared.
Because of this, the pukona’s lives—and, more importantly, their deaths—can
profoundly affect the lof. If a kona’s death serves the highest standard of them
all—creation—their sacrifice can change even the Land itself, making it more
amicable to the Mapuche now and in the future.
DISCLAIMER FROM THE AUTHOR

Although this game is as extensively and respectfully researched
as possible, it is still very much a work of fiction. Although it
incorporates Mapuche concepts and worldview as much as pos-
sible, it’s not written by a Mapuche, and it relies on secondary
sources. Besides that, this work takes some creative liberties with
the source material in order to expand and highlight the role of
women in their society, something that is suspiciously minimized
in the best accounts of their way of life—and notoriously absent
in the worst accounts—before the Spanish invasion of 1536 CE.
As it stands, The Way of the Pukona is an introduction, an
invitation for you to become interested in and inform yourself
about the real Mapuche people and their struggle. To this day,
they are still fighting to reclaim their homeland, which was
violently usurped by both the Argentinean and Chilean states
more than a century ago.

THE LAND AND ITS PEOPLE
Chaf Mapuche ngeiñ
Kiñe mollfüñ ngeiñ
Kiñe ad ngeiñ
We are all people of the land
We are of one blood
We are of one face
—Traditional Mapuche self-identification statement
The key to understanding the Mapuche people is in the same word that they
use to designate themselves: they are the people (che) of the Land (Mapu). But
they do not consider themselves to be owners of the Land; instead, they see the
Land as their proprietor. As one lof’s wewpife (historian) once put it: “The Land
gave us birth. In the Land we live for a while, and to the Land we return once
our days are over.”
This notion permeates the whole Mapuche worldview. Their code of ethics
and law is the Ad Mapu, literally the “Customs of the Land,” their conception
of the world is as a Land of Four Corners (Meli Witran Mapu), and even their
own language is the Language of the Land (Mapudungun). As such, their relation
with the Wallmapu, the “Surrounding Land,” of their ancestors is fundamental
to their existence and beliefs.

The Land
But what exactly is the Wallmapu? On one level, it is the physical world that we all
perceive. The Surrounding Land is a placid place of fertile and evergreen valleys,
extending in the four directions as far as the eye can see. Its main landmarks are
soft hills and dense forests, crossed by mighty rivers, harboring numerous lakes
and lagoons, enclosed in the East by mighty mountains.
On a spiritual level, however, the Mapuche primarily understand the world
in two axes: vertical and horizontal. In the vertical orientation they differentiate
four main “Lands” or dimensions:
• The highest is the Wenu Mapu (Land Above), where most of the beneficial
preternatural beings—as well as their ascended ancestors (wangülen)—can
be encountered.
• Between the Wenu Mapu and the material world is the Angka Wenu (Middle
Above), a sterile reflection of the Wallmapu where the regretful dead dwell.
• Below the Angka Wenu is the Wallmapu itself, the Surrounding Land which
the Mapuche identify as their homeland, the place where their ancestors
have lived and died since the beginning.
• Finally, under the Wallmapu is the Miñche Mapu (Land Below), a subter-
ranean region that the Mapuche rarely mention and that is inhabited by
most of the harmful preternatural beings (wekufe).
You’ll find more about these Lands and their inhabitants in The Other Lands
(page 34).
Along the horizontal axis, in contrast, the Mapuche distinguish the four classic
cardinal points, but associate each with a particular connotation. They consider
both East (Puel) and South (Willi) to be beneficial, while West (Nag) and North
(Piku) are harmful. These paths (purüpü) are based upon both mythological and
historical occurrences, and are fundamental in The Way of the Pukona play.
The People
During the period of The Way of the Pukona, before the Spanish invasion of 1536
CE, the Mapuche people live in Neolithic communities of sedentary hunter-
gatherers. Agriculture is taboo for them, as their credo prevents them from making
the Land give them anything by force. Instead, they focus on hunting game, big
and small, and fishing, as well as collecting the numerous fruits that the Land
provides them with, especially the ngülliwl, the fruit of the monkey-puzzle tree
or araucaria (pewen). All these activities they carry out in a sacred manner, with
the explicit approval of the preternatural being in charge of the corresponding
natural element, and only inasmuch as it is necessary for the lof’s survival.

Their main source of energy is fire, and their weapons and tools are made of
wood, stone, leather, and fibers. These include but are not limited to:
• hand axes (only stone heads, and primarily as tools)
• clubs and maces
• spears
• blades (mostly stone knives)
• garrotes
• bolas
• slings
• short bows
The only metal the Mapuche people appreciate is silver. Although they do not
use it to manufacture utensils, it is ever-present in their majestic and varied jew-
elry. Mapuche hold silver in high regard because they consider it a gift from the
Moon (Küyen), a mighty preternatural being who has always been kind to them.
The Lof
Each Mapuche community or lof is established around a rewe, a sacred altar made
out of a naturally fallen tree trunk, usually that of a pewen. A rewe is highly sought
after and deeply appreciated by the Mapuche, as they consider it an explicit sign
of approval from the preternatural beings to them living there. Once a rewe is
consecrated by the lof’s shaman (machi), the families move there and construct
their ruka, homes made from wooden beams with straw or reed roofs, each with
only one main opening facing the East.
The Longko
The chieftain or longko is at the center of the lof and usually decides every course of
action for the people under her command, the pukona included. Because of this,
she is also at the center of the pukona’s lives and may well be the most important
NPC in a campaign of The Way of the Pukona.
Mapuche society has no concept of private property; instead, the lof owns
everything communally. Thus, the longko’s first and foremost responsibility is to
distribute the lof’s resources among her people fairly.
The longko is also the final arbitrator and judge when resolving problems both
within her lof and others. If she chooses to do so, she can consult with the pukona
or even the council of elder women (ülmen), but she leads mainly based on her
own opinions and judgments.
Although the machi is the one in charge of the community’s spiritual and
physical well-being, the longko’s role in this regard—especially during commu-
nal ceremonies (Mapuche Belief, page 31)—is fundamental as well. In these
instances, while the machi maintains dialogue with the preternatural beings, the
longko leads the rest of the lof in their petitions and displays of gratitude toward
the preternatural beings.

The Machi
If the longko is the head of a lof, then the machi is its beating heart. She pos-
sesses all the knowledge regarding the preternatural beings—both harmful and
beneficial—and she is, in fact, the only one who can communicate directly with
them during the various Mapuche ceremonies (Mapuche Belief, page 31). Apart
from that, she is the one to be consulted regarding the visions (perimontun) sent
by the preternatural beings.
Each machi undergoes a particular training, different from that of any other
member of the community. This training starts only after a dead machi visits the
prospective apprentice in her dreams, revealing that it is her destiny to become
a machi. This usually occurs at an early age, but a woman of any age can receive
the call. Those who choose to ignore this call feel sick, afflicted by a discomfort-
ing sense of not belonging.
After an apprentice accepts the call, she is trained by an experienced machi. At
the end of her training, a machi can be considered to have:
• Extensive and thorough knowledge of the healing properties of plants and
herbs, surpassing the already broad understanding on the topic of most
Mapuche people.
• Mastery over the ceremonial drum (kultrung) and complete knowledge
of the sacred chants.
• Proficiency in the self-induced trance state used in order to communicate
with the preternatural beings who inhabit all things (pillañ), but especially
with her own pillañ.
The pukona will usually deal with the lof’s machi when they need her help
with a disease of preternatural origin or with a communal ceremony. The machi
are usually difficult to understand even when they are not in trance, mainly due
to their constant study of and connection with the preternatural beings. They
speak in riddles or in a tongue that only the initiated can understand. As a result,
most attempts to communicate with a machi must be conducted through her
spokesperson, the dungumachife. The latter is usually a young apprentice on her
way to becoming a machi herself, or someone who has received visions that led
them to protect and serve the machi.
The Werken
Every member of the lof is trained to speak well, which in Mapuche culture means
expressing oneself kindly and truthfully. The best—or most cunning—can become
the spokesperson or werken (literally “messenger”) of the lof. They are the longko’s
counselors, and are charged with relating the longko’s messages to other members
of the lof—and sometimes to the longko of other communities. Because of this, a
werken is expected to have a prodigious memory and an outstanding command
of language (Soul Speech, page 10).
Because of the werken’s status as the longko’s main counselor, their relationship
can sometimes be difficult. After all, the pukona are the personal guard of the
longko, which gives them the responsibility and benefits of living with her, yet in

essence they are not supposed to have any further political influence over the lof.
In reality, the pukona and the werken may be at odds or they may be in league,
depending on their relationship with each other and the character of their leader.
The Puülmen
Each lof consists of a number of families or lineages, each led by a matriarch or
ülmen. Each ülmen represents the interests of her family in a council of her peers
called the puülmen. From there they try to influence the lof’s politics as much as
they can, which can make the relationship between the puülmen and the longko
difficult. The puülmen chose the longko, but after she is elected, she has no obliga-
tion to listen to them when she makes decisions about the lof.
This creates an interesting situation for the pukona. They are supposed to serve
the longko, but what happens when she is weak or otherwise unable to exercise
her power? In those situations, the puülmen may become the unofficial leaders of
the lof and may be in direct conflict with the pukona. In most cases, however, the
puülmen and the pukona will have a distant relationship, and they might never
cross paths in carrying out their respective duties to the lof.
The Way of a Kona

The Mapuche have an expression to describe the pukona way of life: they call
it the kona rüpü, the “good way” (literally “the way of a kona”). This good way
demands excellence in the three main areas of Mapuche life: the spiritual, the
social, and the physical. As such, the PCs in The Way of the Pukona are assumed
to be paragons of Mapuche culture in these three dimensions, way above the
common member of any given lof.
Spiritual Training
All Mapuche people are educated on spiritual matters by the local machi. Although
knowledge of the metaphysical is in no way a prerequisite to becoming a kona,
this wisdom can become extremely relevant if a threat against the longko has a
preternatural origin. This education includes the following basic precepts:
• Reality is composed of four Lands.
• The Wenu Mapu is inhabited by beneficial preternatural beings, in the
Angka Wenu dwell the regretful dead (those who have not ascended), and
the Miñche Mapu is populated by harmful preternatural beings, the wekufe.
• Wekufe are summoned to the Wallmapu by witches (kalku) through
witchcraft.
• People are expected to show respect to everything in existence, because
every thing contains one or more preternatural beings associated with it.
• Diseases can be either natural or preternatural. The latter are caused by
one or more wekufe, and they can only be cured through a ceremony of
healing (Machitun) executed by a machi.
You’ll find detailed information about these and other facets of the preternatural
dimension of reality in The Other Lands (page 34).

Soul Speech
Mapuche culture is primarily oral in nature, without any written expression or
graphical representations, such as hieroglyphics or ideograms. This means the
Mapuche perceive and use words in a very different way.
First, knowledge does not reside on paper, but rather is preserved in the oral
tradition by the wewpife of the lof. Second, and perhaps more importantly, choos-
ing carefully which words to use in a given context can be the difference between
a respectful reception and a distant welcome, and thus the difference between a
peaceful friendship and a bitter quarrel.
To behave properly, the pukona are trained in the two main virtues of speech:
to be kind (küme) and honest (nor). They are expected to greet each other and
other people kindly first, and to be honest as much as possible. However, it is
not always possible to speak plainly and kindly. In those cases, the pukona may
resort to being mocking (kochim) or deceitful (ngünen), depending on their intent
and the situation.
Kollellaullin
The physical training that all Mapuche people receive is called Kollellaullin or
“Waist of the Ant,” and indeed it is based upon the observation of the power of
these insects, who can carry objects far heavier than themselves. In this sense, the
idea of Kollellaullin is to make every Mapuche much stronger and nimbler than
their weight and frame might suggest.
Kollellaullin includes basic training in combat, hunting, fishing, and moving
through all kinds of terrain. Recruits are forced to regularly complete extreme
feats of physical endurance, such as staying under a cold waterfall for hours or
even days, sleeping outdoors with no fire or shelter, and walking for long distances
without rest. They are also expected to compete in short races, to steal eggs from
foxes, and to walk on stilts.
Each kona, after receiving general training in all the weapons available in the
lof (page 7), chooses one favored weapon, which she will specialize in for the
rest of her life. This specialization does not only entail basic concepts such as grip,
stance, and various forms of attack and defense, but also position, distance, and
environment, just to name a few.
FAVORED WEAPONS
If you are playing a campaign heavy with combat, consider repre-
senting the favored weapon as a character aspect, gained either
during character creation or after playing for some time.

CREATING A LOF
Players, before you start creating characters, you’ll want to work together to create
the lof that your pukona will serve.
A lof has at least three lof aspects: a high concept and two issues, usually one
current issue and one impending issue, as in Fate Core.
Lorna, Gerardo, Daniel, and Loreto want to play The Way of the
Pukona. Loreto read this book and wants to try her hand as a GM,
while Lorna, Gerardo, and Daniel are ready to create their characters.
After Loreto pitches them the game—“It’s about young warrior-women
in ancient Mapuche society! It’s sword and sorcery but in Neolithic
South America!”—they start by generating their lof.
When Loreto asks everyone what type of lof they are interested to
be part of, Lorna says that she wants a place that is rich and beautiful.
Daniel adds that he wants to serve a strong leader. The other players
agree, and Loreto writes a tentative high concept for the lof: A Wealthy
Community with a Strong Longko.
“If we’re rich, though,” adds Gerardo, “then probably our neighbors
want what we have.”
“That’s true—and awesome!” says Loreto. “What do you folks think?
Could this be our current issue?”
Gerardo and Daniel agree, but Lorna has a different opinion. “I want
a less violent problem. How about if we don’t have a shaman? Is that
possible?”
After thinking about it for a moment, Loreto decides that yes, it is
possible. “It is quite the problem, though,” she adds. “It’s one of those
‘fix it now’ problems, in fact.”
“Then that can be our current issue,” Daniel suggests. Everybody
agrees, and Loreto writes the two issues: Currently Without a Machi
as the current issue and Our Neighbors Want What We Have as the
impending issue.

Each lof also has four lof approaches related to its most noteworthy figures: its
Longko (chieftain), Machi (shaman), Puülmen (council of elder women), and
Werken (spokesperson). Players, you’ll assign the following ratings to these lof
approaches: Fair (+2), Average (+1), Mediocre (+0), and Poor (-1).
Now it is time to assign the four lof approaches. “I think it’s obvious
our rating in Machi should be Poor, shouldn’t it?” asks Loreto. The
trio agrees, and Loreto writes “Poor (-1)” next to the Machi approach.
“We have a strong longko,” says Daniel, “so that should be the best
lof approach, I think.” Lorna and Gerardo nod, and Loreto writes “Fair
(+2)” next to Longko.
“What’s left?” asks Gerardo, and Loreto answers, “Now we have to
decide whether we want an Average council of elder women or an
Average spokesperson.”
“I think a strong leader should have a trustworthy right hand, right?”
says Lorna.
The rest agree with her, and Loreto writes “Average (+1)” next to
Werken and “Mediocre (+0)” next to Puülmen. “What does Puülmen
being Mediocre mean?” asks Daniel.
“It could mean many things,” says Loreto. “Maybe they are divided
about how to help the lof, or maybe they’re just a bunch of scheming
harpies.”
“Probably the latter,” says Gerardo. “It makes for more entertainment,
doesn’t it?”

These ratings are used when the lof performs an action collectively. The approach
chosen depends on which figure would be relevant to the action in question.
Later, during play, the characters’ lof is attacked by a desperate neigh-

boring community. In this case, the pukona need to organize a defense
with the help of their longko. So, Loreto rolls for the lof using its Fair (+2)
Longko approach against the attackers’ Average (+1) Machi approach,
as their machi is the instigator and leader of these attacks.
Finally, each lof has a stress track with three boxes as well as three consequence
slots, as detailed in Fate Accelerated Edition (page 23).
LOF APPROACHES
The relationship that the pukona have with their chieftain depends
much upon the lof aspects related to the longko (if there are any)
and, above all, to the rating of the corresponding lof approach.
In this sense, a Fair (+2) Longko approach probably represents a
strong leader, one who is confident in her own abilities and decisions
and hardly ever listens to the pukona. This kind of longko is probably
bossy and has no problem ordering the pukona around.
On the other extreme, a Poor (-1) Longko approach probably rep-
resents a chieftain whose opinion in any matter can easily be swayed
by the pukona because she is largely dependent upon them. This
can lead to situations where the warrior-women are the in-all-but-
name leaders of the lof, a position of power with its own benefits
and complications.

Name
To make an appropriate name for your lof, use the following tables. You can choose
from these tables, or you can roll on each table. The combination of both should
provide you with a suitable name.
To roll on a table, roll four dice. Then, starting in the top-left corner, move one
column right for each [+], and move one row down for each [-].
LOF NAME PART A

[0] [+] [+][+] [+][+][+] [+][+][+][+]
Small Lonely Blue Resounding Shining
[0] (Pichi) (Kidule) (Kallfü) (Awki) (Wilüf)
Hard Calm Green
[-] Great (Füta)
(Lew) (Tüng) (Karü)
White Yellow Brown
[-][-] (Lig) (Chod) (Kollü)
Deep Snowed
[-][-][-] (Llufü) (Pire)
Clay
[-][-][-][-] (Mallo)
LOF NAME PART B

[0] [+] [+][+] [+][+][+] [+][+][+][+]
Place Fence Wood Stone Water
[0] (We) (Malal) (Lemu) (Kura) (Ko)
Valley Lake Estuary Mountain
[-] (Waw) (Lafken) (Malliñ) (Mawida)
Waterfall River Reed
[-][-] (Llawllaf) (Lewfü) (Rangkül)
Hill Prairie
[-][-][-] (Pülli) (Lelfün)
Island
[-][-][-][-] (Wapi)

Size and Population
In case you need inspiration, you can generate or choose the size of the lof—and
its corresponding population—using the following table.
LOF SIZE AND POPULATION

Size Population
[-] Small Only the PCs’ lineages, or a couple more.
[0] Regular A dozen or more lineages.
[+] Large Two dozen or more lineages.
Wealth
The wealth of a lof includes its available water (usually from a nearby river or lake),
game, fruits and vegetables which can be gathered, and fuel for fire (mostly fallen
trees). If you need inspiration, you can generate or choose the relative wealth of
the lof using the following table.
LOF WEALTH
Wealth Description
[-] Poor Life is difficult for many people in the lof. The natural re-
sources can only sustain a handful of lineages at most.
[0] Average The lof can support a dozen or so lineages comfortably.
Any more, and some people—or the community as a
whole—will receive less than what they need.
[+] Rich Many lineages can live here at ease. It is probable that the
lof loses fewer people during the winter than other, less
fortunate communities.

CREATING A KONA
The pukona are the protagonists of The Way of the Pukona. They are an elite cadre
of young, brave women who are capable in most areas of Mapuche culture. They
are not perfect by any means, nor is their understanding of the world around
them complete. At character creation, they still have many things to learn—and
many deeds to accomplish—yet they have already distinguished themselves as
the best among their peers.
The Way of the Pukona is based on Fate Accelerated Edition, with a few significant
changes.
Name
The name (pinge) of your kona is very important, as it can give you an idea of who
she is—or who she will be—and what she has inherited. A traditional Mapuche
name has two parts: a characteristic and a lineage (küpalme). The characteristic
is usually related to the Land and Its features, which describes the kona’s parents’
vision for her daughter. The lineage, though, is the kona’s matriarchal, extended
family which can trace its origin back to the union of an ancestral foremother
with a preternatural being related to an animal.
You can generate or choose your name from the following tables, or you can
even create a new name using the examples presented here as a guideline.
Lorna, Gerardo, and Daniel are ready to create their pukona after gen-
erating the lof they will inhabit along with Loreto.
Gerardo and Daniel love the idea of rolling the dice to see what name
they come up with before thinking about the other aspects of their
characters. After rolling, Gerardo gets Lefchoyke (“Fast Ostrich”) and
Daniel gets Pundewü (“Night Mouse”), while Lorna chooses Melipangi
(“Four Pumas”), as she wants her kona to be a force to be reckoned with.

NAME PART A (CHARACTERISTIC)
[0] [+] [+][+] [+][+][+] [+][+][+][+]
Stone Golden Old Four Sun
[0] (Kura) (Milla) (Fücha) (Meli) (Antü)
Sky-Blue Reaping Face Up Fast
[-] (Payne) (Katrü) (Payla) (Lef)
Neck Entering Quartz
[-][-] (Pel) (Kon) (Likan)
Blooming Night
[-][-][-] (Ray) (Pun)
Daring
[-][-][-][-] (Ran)
NAME PART B (LINEAGE)

[0] [+] [+][+] [+][+][+] [+][+][+][+]
Seagull Guanaco Jaguar Puma Condor
[0] (Kawkaw) (Luan) (Nawel) (Pangi) (Mañke)
Thrush Great Grebe Fox Ostrich
[-] (Wilki) (Wala) (Ngüru) (Choyke)
Mouse Lobster Eaglet
[-][-] (Dewü) (Chori) (Ñamku)
Seal Kodkod
[-][-][-] (Lame) (Wiña)
Blackbird
[-][-][-][-] (Kürew)

Aspects
Characters in The Way of the Pukona have five aspects: a high concept, trouble,
cousin, exploit, and free aspect.
High Concept and Trouble

The high concept and trouble work in the same way as described in Fate Accelerated
Edition.
Now that they have their names, Gerardo, Daniel, and Lorna are ready
to choose their characters’ high concept and trouble.
Gerardo uses the name he generated as inspiration and decides his
kona’s high concept will be Runner Who Outruns Disgrace, since she
is a fast ostrich. Daniel follows his lead and, after a bit of consideration
and consulting with Loreto, decides that Pundewü’s high concept will
be Thief for My People, as mice usually steal food to support their
families. By the time Daniel is finished, Lorna, who had a clearer con-
cept in mind for her character, has her high concept ready: Warrior
of Two Peoples.
When Loreto asks Lorna what she means by that, Lorna answers
that Melipangi is the daughter of a Mapuche woman with a foreigner.
Because of that, she also has her kona’s trouble: Half Mapuche, Half
Wingka. Loreto says that it is quite problematic—so it is perfect as a
trouble! Gerardo and Daniel, however, want troubles that add another
dimension to their pukona. Lefchoyke’s trouble, on the one hand, is all
about the supernatural, so Gerardo writes Fascinated by the Other
Lands as the trouble. Daniel, on the other hand, decides that his kona
is quite the opposite of Gerardo’s: she does not trust or believe in many
things, so she is Doubtful of Everyone and Everything.
Cousin
The pukona, as a group, share a large part of their usually short but eventful lives
with each other. Because of this, they develop a close bond with one another,
which is reflected in their cousin (deya) aspects.
A kona’s cousin aspect describes her relationship to another kona in the group.
That kona’s cousin aspect does not relate to the first kona, but rather relates to
yet another kona in the group.
The cousin aspect can be positive or negative; the important thing is that it
provides players with a basis to establish the relationships among their characters.

With their characters ready, Gerardo, Daniel, and Lorna start discuss-
ing possible cousin aspects. Gerardo takes the lead and says, “Since
Pundewü is sneaky and fast, I think my character likes her and would
hope that Pundewü cares about her.” Considering that, he writes the
cousin aspect I Want Pundewü’s Attention.
Now it is Daniel’s turn. He asks Lorna what her character’s trouble is,
and after thinking about it for a moment, he says, “I think few people
in the lof like you, yet you have proven yourself to be useful and loyal.
Keeping that in mind, Pundewü will bestow upon you her greatest gift.”
After saying that, he writes I Believe Anything Melipangi Tells Me.
Lorna, who has been thinking about her cousin aspect during this
time, has an idea: “Let’s make this thing interesting, shall we?” she says
and proposes the cousin aspect Lefchoyke Is Not to Be Trusted. After
some discussion, everyone agrees that this will make for an interesting
group dynamic, so they leave it as such.
Exploit
To become a kona, your character had to demonstrate that she was ready. This
was her exploit (dewmanentu), a past action that earned her the longko’s and the
lof’s respect. This meant her training was considered complete, and she started
her life of service to the longko and the lof.
Make the exploit aspect unique to your kona. It may expand upon the ideas
already presented in her other aspects, or it can offer a window into an otherwise
unexplored dimension of her talents.
It is time to define each kona’s exploit aspect, and Daniel already has
a clear aspect in mind: Stole Back Our Food Last Winter. Loreto
agrees that this is a wonderful exploit and that it definitely justifies
why the lof stands a kona who seems to go against the conventional
Mapuche way of life.
Lorna wants something simple that reinforces her idea of who
Melipangi is, so she writes Defeated All My Sisters in Hand-to-Hand
Combat. Finally, Gerardo feels that in a lof without a machi, the threat
of sickness is always looming, so he asks Loreto if Lefchoyke could
have saved the longko by fetching a rare medicinal herb. Loreto agrees,
and Gerardo defines his kona’s exploit aspect as Found the Herb That
Saved the Longko, which lets him relate one use of his character’s
incredible speed.

Free Aspect
Finally, you’ll give your character one free aspect of your own choosing. You can
write this aspect now or during play if you are not sure about it—or if you just
want to experience The Way of the Pukona before deciding.
With their characters’ aspects almost finished, each player is free to

write a fifth aspect now or wait until the game is underway.
Lorna asks Loreto whether she can have a piece of equipment that
is remarkable. Loreto tells her that it is a possibility, but that it should
not be something too elaborate. After a little back and forth, they agree
that a family heirloom—in the form of a puma skin—should be alright.
She writes Sacred Puma Skin Armor as her free aspect.
Considering the way his character is shaping up, Daniel decided that
he wants his character’s free aspect to emphasize her position as an
outsider of the lof. Loyal and serviceable, yes, but still far from what
conventional Mapuche wisdom would consider a good person. Because
of this, he writes I Have Killed for My People as Pundewü’s last aspect.
Finally, Gerardo is not yet sure about what else to add to his char-
acter, so he passes for now.

Approaches Face
In The Way of the Pukona, characters have twelve approaches, Forceful (Newen)
organized into two types: face approaches, which describe –1 +0 +1 +2
how you do things—more or less like the approaches in Fate
Accelerated Edition—and path approaches, which describe +2 +1 +0 –1
what you intend to accomplish. Subtle (Faynu)
Whenever you roll to perform an action, you’ll add your
face approach and your path approach. Wise (Kim)
–1 +0 +1 +2
Your twelve approaches are divided among six approach
tracks. Each box on an approach track shows the ratings for
two approaches, opposites of each other. When creating your +2 +1 +0 –1
Rebellious (Awka)
character, mark one box on each approach track.
Certain actions can drive your character toward favoring Kind (Küme)
one approach over its opposite. If you are prompted to move –1 +0 +1 +2
toward an approach, erase your mark on the track with that
approach, and mark the box one step closer to the prompted +2 +1 +0 –1
approach. Mocking (Kochim)
Here are some examples of approaches in play, which always
describe the face approach first and the path approach second. Honest (Nor)
–1 +0 +1 +2
Lorna’s character, Melipangi, is trying to defeat a wild

animal about to eat a boy alive; this action is definitely +2 +1 +0 –1
Forceful, as she is fighting the beast directly. That boy Deceitful (Ngünen)
has no special importance to the lof or Melipangi person-
ally, and she is risking her life to save him, so everybody
at the table agrees she is also being Generous. Path
East (Puel) - Creative
Gerardo is attempting to understand the cryptic words –1 +0 +1 +2
of a machi, so the action is Deceitful. His character,
Lefchoyke, is doing this out of her own curiosity about +2 +1 +0 –1
the Other Lands, so all agree that she is also being Selfish. West (Nag) - Destructive
Pundewü, Daniel’s character, argues with her sisters that

South (Willi) - Generous
they should leave the boy that Melipangi saved trapped –1 +0 +1 +2
in a tree trunk as bait. She’s sure that they boy is not
what he seems—she suspects witchcraft is involved. Since +2 +1 +0 –1
she is speaking plainly and directly, she is being Honest. North (Puke) - Selfish
She also provides a creative plan to use the supposed
menace in their favor, so her action is also Creative.
Later on, Pundewü discovers that she was wrong. While the boy is
indeed touched by witchcraft, it is because he is the sole survivor of a
witch’s attack. “We still have to leave him behind,” she says. Although
it appears she’s acting to protect the lof—and thus being Generous—
her actions have more to do with her natural inability to trust. In this
case, and since the most probable result is the boy’s death, she is
being Destructive.

Face
The Mapuche appreciate specific personal qualities, and the pukona are exemplars
of their culture and values. Each set of face (ad) approaches expresses two ways to
confront any dramatic situation: by using a characteristic you have been trained
in and which your people value, or by using the opposite quality, one that is not
as valued in Mapuche culture but can be equally useful in the right situations.
Forceful and Subtle

One of the main virtues in Mapuche culture is being Forceful (Newen, literally
“Strength”), which includes physical and spiritual fortitude as well as the capacity
to resist external elements or influence.
• Forceful Examples: Wrestling with an animal to subdue it, watching over
a sickly longko for long days and nights, fighting a wekufe.
Conversely, Mapuche do not place much value on being Subtle (Faynu, literally
“Soft”). There are some situations, however, that require a more delicate approach.
• Subtle Examples: Moving silently out of a ruka, manipulating the puülmen
without them noticing it, retrieving the witch’s poncho (makuñ) before
she realizes what is happening.
Wise and Rebellious

For the Mapuche, wisdom is derived from four other virtues: sensation (the
perception of the Land around you), intuition (the capacity to follow your
instincts), imagination (the capacity to see the things which are not there), and
finally knowledge, the repository of all of the above. To be Wise (Kim) is to be
able to use any and all of these tools when necessary.
• Wise Examples: Remembering a story that is relevant to the situation,
trusting in your elders’ advice, paying respect to the preternatural beings.
Sometimes, though, it is necessary to go against tradition, to come up with novel
solutions to old problems. This is when the pukona turn to their Rebellious
(Awka) side.
• Rebellious Examples: Challenging a longko’s decision, killing a corrupt
animal without paying respect to its pillañ, entering the Other Lands in
search for an answer.

Kind and Mocking
The first principle of the Customs of the Land says, “Respect people (Yewe che).”
For the Mapuche, the highest form of respect is caring for the well-being of others
as if they were you. That is why being Kind (Küme) is highly valued in any kona,
especially when they have to deal with emissaries from other communities or
preternatural beings.
• Kind Examples: Offering hospitality to a newcomer, respectfully greeting
everyone and everything that stands in one’s way, listening to someone’s
argument instead of refuting it.
Sometimes, however, someone is disrespectful and kindness is no longer an option.
In that case, the pukona can resort to Mocking (Kochim) the disrespectful people
to chastise them.
• Mocking Examples: Denouncing an unrepentant criminal, making fun
of a wekufe to conquer one’s fear, taunting a witch to distract her while
another kona delivers the finishing blow.
Honest and Deceitful

The Mapuche way of life highlights the importance of being as sincere as pos-
sible. To be Honest (Nor) is to speak the truth in all circumstances, regardless of
convenience or the consequences.
• Honest Examples: Singing a song (ül) to express one’s feelings for some-
one else, making someone reveal their true intentions, discerning when
someone is lying.
Alas, life is not ideal, and many Mapuche people, especially those in positions of
power, have learned that sometimes truth can be harmful and even dangerous.
In these instances, they choose to be Deceitful (Ngünen) in an attempt to avoid
further calamity.
• Deceitful Examples: Dealing with wekufe, deciphering the underlying
meaning of a machi’s words, hiding one’s feelings to avoid an undesirable
outcome.

Path
The path (rüpü) approaches represent how close—or far—a kona is from the
Mapuche teachings, traditions, and general way of life. Depending on their
behavior in play, the warrior-women may become paragons of virtue, with their
pious lives immortalized in story and song for all time (Ascension, page 28),
or scorned examples of how far the mighty can fall (Losing the Way, page 25).
Creative and Destructive

Everything that is good and desirable comes from the East (Puel): the sun, health,
abundance, and the mountains, who have saved the Mapuche innumerable times
from the cruel, destructive Western Sea. Creation itself and all life started in the
East. Every time that a kona uses her imagination and skills to bring something
new to existence, she is following the Creative path.
• Creative Examples: Giving birth to a new life, creating a new object, such
as a weapon, a piece of art, or a house, forging a new relationship, be it
between individuals, families, or even whole communities.
In stark contrast with the East, the West (Nag) has historically been a source of
danger for the Mapuche people. From the threat of Kaykayfilu rising up once
more to engulf the Land, to the ruin, sickness, and death provoked by the wekufe,
the West is the source of all that is harmful and damaging to the Mapuche. Every
time that a kona employs violence to achieve her goals, she is following the
Destructive path.
• Destructive Examples: Attacking an animal, person, or preternatural being.
Humiliating or banishing someone. Opening a gulf between individuals,
families, or even whole communities.
Generous and Selfish

In the South (Willi) is where the Mapuche live—and that is no coincidence. The
Land is good to them, but it requires that they treat everything in it with respect
and generosity, from the smallest fish to the tallest tree. Every time that a kona
sacrifices her own benefit to help others, she is following the Generous path.
• Generous Examples: Protecting the innocent or the weak, including
animals and plants. Sharing whatever wealth one has, be it food, water,
or other resources, even to one’s own detriment. Sacrificing one’s life for
the well-being of many.
From time immemorial, the North (Piku) has been a source of pain for the
Mapuche. Numerous foreigners (wingka) have come from that direction trying to
impose their way of life by force. These wingka seem to have no sense of belonging
nor respect for the Land. They seek only to amass things for themselves, caring
little for the well-being of others. Every time that a kona chooses to benefit herself,
she is following the Selfish path.
• Selfish Examples: Soliciting a witch’s services. Making deals with the
wekufe. Taking more than you need from the Land, such as by excessive
hunting, fishing, or gathering.

Losing the Way
Since the pukona are continuously in contact with both natural and preternatural
threats to their existence, their morality and beliefs are constantly tested. Because
of this, they are in more danger of losing the good way—the way of a kona—than
other Mapuche. To reflect this, the PCs in The Way of the Pukona can become
corrupted over time in two ways, as described below.
Kaykayfilu’s Hunger
When a kona feels the desire to destroy anything or anyone, she is feeling in her
soul the hunger of Kaykayfilu, the Serpent-Fish that rises from the cruel Western
Sea from time to time to destroy the Land.
Players, whenever you fail a roll with the Destructive path approach, you may
ignore your result and instead succeed with style. In exchange, you must move
one step toward Destructive.
Pundewü is trying to ambush the witch responsible for the lof’s latest
problems. As such, Daniel rolls his kona’s Fair (+2) Subtle face approach
plus her Poor (-1) Destructive path approach. Then tragedy ensues! With
a [-][-][-][-] roll, Pundewü will not only fail, but will probably be forced
to reveal the pukona’s secrets—or something worse.
“Easy,” says Loreto, the GM. “You can still hit the witch without her
noticing you—but it will cost you.” After Loreto explains the con-
sequences, Daniel accepts and moves Pundewü one step toward
Destructive. Her Destructive path approach becomes Mediocre (+0),
and her Creative path approach becomes Average (+1).
Heart of a Wingka
When a kona feels the desire to satisfy her own needs over those of others, her
heart is turning into that of a wingka, a foreigner who cares only about her own
personal gain despite the often damaging consequences of this conduct to others.
Players, whenever you fail a roll with the Selfish path approach, you may ignore
your result and instead succeed with style. In exchange, you must move one step
toward Selfish.
Gerardo’s character, Lefchoyke, is trying to open a portal to the Angka

Wenu because she is fascinated with preternatural beings, with no
care for the consequences. He rolls Lefchoyke’s Rebellious Fair (+2)
face approach plus her Mediocre (+0) Selfish path approach against
Great (+4) difficulty. Sadly, he rolls [-][-][-][0]! With no fate points or free
invokes available, Gerardo gives up on his intent.
“You can cross to the Angka Wenu,” says Loreto. “But your heart is
becoming that of a wingka.” She explains the consequences, and Gerardo
accepts. Lefchoyke is now in the Middle Above, but her heart is becom-
ing corrupted. Gerardo moves one step toward Selfish. Lefchoyke’s
Selfish path approach becomes Average (+1), while her Generous path
approach becomes Mediocre (+0). She is one more step removed from
the way of a kona, and one step closer to that of a wingka!

The Bitter End
If you would ever increase your Destructive or Selfish path approach beyond Fair
(+2), your kona is irredeemably lost to the forces of violence or selfishness. She
must be retired, and her whole family is condemned because one of their own
lost the way. Her surviving family might be temporarily or even permanently
banished from the lof, their ascended ancestors lost forever to the Angka Wenu.
Stunts and Refresh

As in Fate Accelerated Edition, your character starts with three free stunts and a
refresh of 3. Here are some example stunts:
• Because I am Fast as an Ostrich, once per session I can show up anywhere
I want to, provided I could run there, no matter where I started.
• Because I am a Great Gatherer, I get a +2 to Wisely overcome obstacles
when I have to search for something in the wilderness.
• Because I am A Thief Like No Other, once per session I can acquire any
small object I want, as long as I had some time alone with it.
• Because I Have Killed for My People, I get a +2 when I Subtly attack an
enemy when I am defending the lof.
• Because I have an Imposing Presence, I get a +2 when I Forcefully create
an advantage by using my large physique to intimidate others.
• Because I Made a Deal with a Puma Preternatural Being, once per session
I can adopt the form of a puma—and retain my sense of self—until the
end of the scene.
• Because I have a Poncho Made of Mylodon Skin, I get a +2 when I
Deceitfully defend against attacks by creatures who can see my poncho.
• Because I am a Seasoned Hunter of Wekufe, once per session I can pay a
fate point to discover a wekufe’s specific weakness.
• Because I have a Special Connection to Animals, I get a +1 when I create
an advantage by connecting with an animal preternatural being.
• Because I am a Devotee of the Preternatural Beings, once per session I
can summon one of them as long as that being is available and I have
performed the proper ceremony.

Character Advancement
The rules for advancement in The Way of the Pukona follow those presented in
Fate Accelerated Edition, with the following exceptions.
Minor Milestones
At a minor milestone, you can move one step toward any face approach, but not
beyond Fair (+2). Ideally, this change relates to the events of the session.
This option replaces the “Switch the ratings of any two approaches” option
from Fate Accelerated Edition.
Significant Milestones
At a significant milestone, you can move one step toward any path approach, but
not beyond Fair (+2) Creative or Generous. If you wish, you can move Destructive
or Selfish beyond Fair (+2), retiring your kona (page 25). Ideally, this change
relates to the events of the scenario.
This option replaces the “Raise the bonus of one approach by one” option from
Fate Accelerated Edition.
Also, depending on the events of the scenario, as a group you can increase one
of the lof approaches (Longko, Machi, Werken, or Puülmen) by one step, but
not beyond Superb (+5).
You’ll want to also reflect these changes in the lof with some appropriate situation
aspects, such as The Puülmen Favor the Pukona, The Longko Is Stronger,
or We Exposed the Corrupted Machi in Our Lof. Going forward, the lof
should look upon the pukona in a more favorable manner because of the suc-
cessful performance of their duties.

Endgame
The pukona’s lives are a deadly affair. The menaces they face are often more than
even an elite such as theirs can handle. As such, death is ever-present, and even
if a kona dies, there are ways for her player to continue playing in the campaign
in a meaningful manner.
Ascension
Sometimes death comes to a kona in the right place and at the right time. She
may be defending the lof from a neighbor’s raid (malon) or maybe even fighting a
preternatural being who has become a threat to the whole Land! In those instances,
a kona has a unique chance to die while performing her duty, ensuring the safety
of others in exchange for her own life.
Players, if your character is facing an opponent who presents a threat to the
Land or the lof and your Creative or Generous path approach is Fair (+2), you
can have your kona die to defeat the threat. This works as if you had chosen to
give in, as in Fate Accelerated Edition (page 24), but with these differences:
• Your kona effectively dies in one final stand against the threat.
• You narrate how your character’s sacrifice is instrumental in defeating the
threat.
• The threat either gives in or is taken out, depending on the context and
the GM’s preference.
Your kona has saved the lof—or even the Land itself!—at the cost of her own
life. After the stories are told of her brave demise, you can create a new kona with
the following bonuses:
• An extra point of refresh.
• An extra free aspect related to the now-ascended ancestor, your former
character. This can be something like Scion of [Former Character],
My Ascended Ancestor Watches Over Me, or [Former Character]’s
Bravery Inspires Me.
If your character achieved her ascension through a Creative action, and your
Creative path approach was Fair (+2), the lof also receives the following bonus:
• The Land Listens: Because of [kona name]’s brave sacrifice, the Land is
more bountiful than ever. From now on, the lof cannot be attacked by events
related to the Land, nor can it take any consequences or negative aspects
related to the Land, such as droughts, floods, hard winters, or heat waves.

MAPUCHE CULTURE
Customs of the Land
The Mapuche law and code of ethics is defined by an oral tradition summarized
in the Customs of the Land (Ad Mapu). This is actually a reduction of the expres-
sion Adküleal taiñ mongen, taiñ Mapu engu, which can be roughly translated as
“We live well with both ourselves and with the Land.” In this sense, the essence of
Mapuche law is to encourage people to lead a good life of self-respect and respect
for the world around them.
In their oral tradition, the Mapuche include six main precepts:
• Respect people (Yewe che)
• Respect animals (Yewe kulliñ)
• Respect water (Yewe ko)
• Respect plants (Yewe anümka)
• Respect the sea (Yewe lafken)
• Respect snakes (Yewe filu)
When one of these precepts is transgressed against, the Mapuche see the offend-
ers as having committed not merely a crime, but a cosmic imbalance that must
be restored. Otherwise, the destiny of both the offenders and the whole lof—and
the Land itself, in some extreme cases—is at risk.

Administration of Justice
In Mapuche society, anyone who has witnessed a crime has the legal obligation
to report it to the longko. Not doing so is considered proof that the witness is
an accomplice in the crime. Once the longko has received a complaint, she calls
a public gathering of the whole lof where she asks for the witness to present the
case to the community.
After that, the defendants have the opportunity to explain their actions. Unless
the defendants accuse the witness of lying—one of the most serious crimes in
Mapuche culture—they have only two choices: to repent publicly and offer a
compensatory action, or to ignore the longko’s call and, in doing so, silently
acknowledge their guilt.
The basic form of punishment in Mapuche society is public denunciation of
the offender and the crime by the longko. Public shaming is a powerful deterrent,
and most people avoid committing crimes because of it.
This punishment works for two reasons. On a practical level, this public
humiliation damages directly both the offenders and their families. The rest of
the community will shun them and will avoid them as much as possible. On a
spiritual level, this will strain the relationship of the offenders and their families
with their ascended ancestors (wangülen). For as long as the offenders do not rec-
tify their crime, they and their families are not allowed to attend any ceremonies
and, therefore, lose their connection with their wangülen. The demise of many a
family begins with unrepentant offenders who condemn their families and their
ancestors to oblivion with their actions.
If a transgression is seen as more serious, the longko may temporarily banish the
offenders and their families. A banished family cannot occupy their home (ruka),
their right to hunt, fish, and gather food near their ruka is revoked, and the rest of
the community is forbidden from interacting with them under any circumstance,
under penalty of suffering a similar fate. The damage caused by this temporary
banishment to the offenders and their families could very well be irreparable.
In the most extreme cases—either due to unrepentant offenders or a heinous
crime—the longko may choose the hardest form of punishment in Mapuche law:
the permanent exile of the offenders and their family. In this situation the longko
assigns their former ruka to a new family, with the rights this implies, and the
lof’s wewpife tells a new version of the history of the community in which the
offending family is no longer mentioned. Few people survive such punishment.
After all, the wilderness is hardly welcoming to those that have offended the Land.
During any of these situations, the pukona can become involved. A kona
could offer her help to a defendant or could demand a harder punishment, for
example, or could function as enforcers of the longko’s commands, becoming the
law unto themselves.

Mapuche Belief
For the Mapuche people, belief is an ever-present part of their existence. The
Mapudungun word for belief, feyentun, also means respect and acceptance, the
main dimensions in which the Mapuche express their spirituality. As such, feyen-
tun guides their everyday activities, whether it is a spontaneous morning show of
respect toward the preternatural beings present in the world around them (saying
“hello” to the river, for example), a story told after lunch about their wangülen, or
a word of acceptance when the badly needed rain in a dry season does not come.
In this sense, the Mapuche belief system is based upon both an individual and
a collective relationship with the Surrounding Land, which they also call their
mother (Ñuke Mapu). This is the main reason why they have no monuments
or complex architecture. The Mapuche do not need to build temples or palaces,
because they find both of these in nature itself, in the wild forests, crystalline
courses of water, and magnificent mountains around them.
The Mapuche know that these places are not just places: they are inhabited by
powerful preternatural beings. These beings were, in fact, the ones who created
everything there is, and they are still its masters and owners. As such, the Mapuche
belief system consists, basically, of remembering the existence and importance
of the preternatural beings all around them, as well as directly communicating
with them in special circumstances, such as the following traditional Mapuche
ceremonies.
Ngillatun
The Mapuche have a number of ceremonies both personal and communal. The
most important of these is the Ngillatun, the “Ceremony of Petition and Gratitude”
they celebrate every four years. Various communities join together at this time
to consecrate the Land’s cycles, which allow the plants, animals, and Mapuche
people to continue their existence.
A Ngillatun is a big event, making it an ideal way to present the players with
all the parts of Mapuche culture and society. The pukona can participate in its
organization, advising the longko about which communities she should invite, or
serving as bodyguards to the werken (spokesperson) who is in charge of traveling
to officially invite other communities.
During the Ngillatun itself, the pukona are supposed to participate actively
without forgetting their main responsibility: protecting their longko. Still, since
this is the most sacred ceremony for the Mapuche people, anybody who dares
to disturb it can expect to face the direst of consequences. The threats during a
Ngillatun, then, tend to come from witchcraft or the intrusion of harmful pre-
ternatural beings (wekufe).

The Ngillatun is a complex ceremony, but here are its most important steps:
• Cleaning Circle (Awün). The Mapuche people gather around the host lof’s
sacred altar (rewe) and, while the officiating machi ascends the rewe, all
participants circle it four times clockwise, starting toward the East. After
this, they sing the sacred chant (kefafan) to open the ceremony officially
and to call the Land’s attention.
• Welcoming Dance for the Guests (Mütrümpurun Chalin). The guests
are received jubilantly with a special dance in which hosts and guests mix,
greeting each other without words through the dance. Each participant
in the ceremony receives a jug (malwe) filled with the sacred beverage
(muday) in front of the rewe.
• Ostrich Dance (Choykepurun). After the welcoming dance is completed,
the ostrich dancers (choyke) lead the rest of the participants in a communal
dance around the rewe in clockwise fashion, starting and finishing once
again toward the East. The machi’s assistants (tayülfe) guide the procession
by playing the ceremonial drum (kultrung). At the end of each round,
everyone stops and drinks muday. This is done four times.
• Petition and Gratitude (Llellipun). The longko hosting the ceremony
invites all the matriarchs to come close to the altar and raise their malwe
while the machi sings the four chants of petition and gratitude. After this,
each matriarch sprinkles muday in the four directions and toward the rewe.
• Fête (Llelkawün). All the participants eat together as one community.
• Ceremony of Friendship (Konchotun). Alliances between individuals—or
even entire communities—are sealed during this part of the Ngillatun
through a public acknowledgment of goodwill between the parties. This
acknowledgment usually takes the form of a ceremonial exchange of gifts,
which can be anything from objects to stories.
• Final Dance (Tripal Purun). The host longko announces the final dance,
and then the officiating machi plays the kultrung one last time. All the
participants dance around the rewe four final times, always starting toward
the East.
• End of the Ceremony of Petition and Gratitude (Tripal Ngillatun). The
host longko announces the end of the Ngillatun and gives a final speech. In
it she recounts the events of the ceremony, and the officiating machi may
reveal a number of auguries concerning any of the participants.

Machitun
The Machitun or “Healing Ceremony” is part of a well-developed Mapuche system
for classifying and treating illnesses both of natural and preternatural origin. The
more-knowledgeable women in the lof usually treat natural illnesses through
herbal concoctions, which are either ingested or applied to certain body parts.
The capacity to heal preternatural diseases, however, rests solely in the hands
of the machi. First, she must verify that the disease truly has a preternatural
origin, which she does by examining the patient’s clothing or urine. In special
circumstances, the machi herself may receive a revealing vision (perimontun) of
the patient being attacked through witchcraft (kalkudungu) or by a harmful
preternatural being (wekufe).
Once the preternatural origin of the disease has been established, the machi per-
forms a Machitun. This ceremony is performed in the patient’s home (ruka), with
the silent attendance of the patient’s family. The healing power of this ceremony
does not reside in the machi herself, though, but in a type of preternatural being
who inhabits all things (pillañ), who acts through her after she enters a trance.
This trance state is achieved with the help of the ceremonial drum (kultrung).
During the Machitun itself, the machi in trance makes contact with the pre-
ternatural disease by descending to the Land Below (Miñche Mapu). Once there,
she fights the disease by speaking apparently nonsensical words while drumming
on the kultrung. This is a strenuous effort and, in extreme cases, may affect the
machi’s well-being and even cost her life.
Once the Machitun is completed, the machi’s spokesperson (dungumachife)
interprets the machi’s words and prescribes a treatment with plants, which is
required to completely cure the preternatural illness.

The Other Lands
Mapuche knowledge says that, apart from the Surrounding Land, there are at least
three other Lands directly related and connected to it. Because of this connection,
it is important for all the Mapuche people—and especially for the pukona—to
understand the preternatural beings who inhabit each of these Lands as well as
these beings’ particular characteristics, in case they encounter them.
The Wallmapu
The only preternatural beings who are supposed to exist in the Wallmapu or
“Surrounding Land” are the pillañ. According to the Mapuche worldview, the
pillañ are those who give life to everything on the Land, which is why every activ-
ity that deals with the natural world must be approached sacredly. One is never
only dealing with a natural element or being but, indeed, is also connecting with
the preternatural being who animates it.
The Mapuche believe that every human being has a soul (püllü) and a preter-
natural being who inhabits them (pillañ). The latter is a “higher self ” that the
Mapuche respect profoundly and to whom they address their everyday chants of
petition and gratitude. This is one foundation of the Mapuche custom of presenting
themselves and greeting one another ceremonially (chalintukun). They are not only
saying hello to each other, but also acknowledging and greeting each other’s pillañ.
The Miñche Mapu

The Mapuche know very little about the Miñche Mapu, the “Land Below,” other
than that the preternatural beings who inhabit it (the wekufe) are harmful and
have ill will toward them. Of these wekufe, the only ones who have been clearly
identified in the tradition are the Stunted People, or Dwarves (Laftrache), who
also provide another name of this place: the Land of the Stunted People (Laftrache
Mapu).
The rest of the wekufe take many forms and names, and usually they can only
manifest in the Surrounding Land through witchcraft (kalkudungu). The follow-
ing sections describe some of them.
ANCHÜMALLEN
The Anchümallen or “Young She-light” is a phosphorescent ball of white light that
can shapeshift into any form. She can harm people by blinding them (sometimes
permanently) or by giving them a stutter. It is said that the Anchümallen’s behavior
depends on who makes a pact with her. To form a pact, one must feed her milk,
blood, or honey. Once the pact is made, the Anchümallen will protect and obey
her master, which can be beneficial—if their master is a Mapuche who respects
the Customs of the Land—or harmful, when commanded by a witch.

CHOÑCHOÑ
The Head Bird or Choñchoñ is a nocturnal bird with ash-gray feathers, created
by a witch from a severed, deformed human head to serve as her messenger. The
head’s teeth became the Choñchoñ’s sharp claws, and the head’s ears elongated
into functional wings. Its fateful screech—Tue-tue (twoEH-twoEH), tue-tue—is
considered a bad omen.
CHÜRÜFE
The Igneous Being or Chürüfe manifests as a creature of rock and magma who lives
inside volcanoes. The Mapuche consider them responsible for volcanic eruptions.
MEWLEN
The Dust Whirlwind or Mewlen manifests as a strong, well-formed whirlwind.
Depending on the strength of the witch who summoned the Mewlen, it can take
a form anywhere from a foot and a half wide to a few feet tall to more than thirty
feet wide and thousands of feet tall. There is also a water version of the Mewlen
called a Tuway Potro.
NGÜRÜFILU
The Ngürüfilu or “Serpent Fox” manifests as a fox with a serpentine body who
inhabits the rivers. It is always lurking in search of unwary travelers to attack
and devour.
SUMPALL
The Merfolk or Sumpall inhabit the sea and rarely interact with the Mapuche
people. There are stories about those exceptional interactions, though, which speak
of people who look human but inhabit the deepest waters. Sometimes they fall
in love with one of the Mapuche but they can never live on land, so they kidnap
their loved one and pay the family with fresh fish.
TRÜLKEWEKUFE
The Trülkewekufe or “Harmful Leather” assumes the form of an animated animal
leather with multiple tentacles. It dwells in deep waters and attacks anybody who
comes close.
WITRANALWE
The Witranalwe or “Raised Soul” is a foul-smelling undead creature with spar-
kling eyes. Its body is made from corpses’ fingernails and it usually resembles a
deceased person.

The Angka Wenu
Between the Surrounding Land and the Land Above is the Middle Above (Angka
Wenu). This Land is a pale reflection of the Surrounding Land, and it is inhabited
by the ancestors who have not ascended, which is why this Land is also called the
Land of the Dead (Küllche Mapu). The regretful dead are trapped here due to a
number of reasons, including but not limited to these:
• They lost the Mapuche way in life, by becoming wingka in their hearts or
by losing themselves to Kaykay’s hunger.
• The people in charge of the ceremony of soul-sending (amulpüllü) did not
perform it correctly.
• Their lineage was corrupted—that is, exiled from their lof. In this case,
their ancestors and descendants alike come to dwell in the Angka Wenu.
The Wenu Mapu

The Mapuche identify Wenu Mapu or “Land Above” as the proper dwelling place
of all the beneficial preternatural beings. Apart from the pillañ, most Mapuche
have no direct contact with these preternatural beings, except during various
ceremonies (Mapuche Belief, page 31).
The Wenu Mapu, also known as the Above of Four Orders (Meli Ñom Wenu),
is inhabited by the ascended ancestors of the Mapuche people, who from down
below can see them as the stars (wangülen) in the night sky. The Land Above is
also the original dwelling place of the pillañ. Though most of them now dwell
in the Surrounding Land, some of the most powerful, such as the Moon (Küyen)
and the Sun (Antü), still reside in the Land Above.
In the highest levels of the Wenu Mapu dwell the masters and owners of things
(ngen) and the creators and destroyers of things (el). They are said to be the mighti-
est of the preternatural beings, but there are few details in the Mapuche tradition
about them. What is known is that each thing that exists—or has existed—has
its own pair of el and ngen.
One pair of these preternatural beings holds particular importance for the
Mapuche people. They are the Master and Owner of People (Ngenche) and the
Creator and Destroyer of People (Elche). To them the Mapuche show the highest
respect, swearing their strongest oaths in their name.

THE DOOM THAT CAME Kellüpülli (“Red Hill”)
TO KELLÜPÜLLI ASPECTS
High Concept:
A few days after a group of pukona enters the
A Wealthy Community with
service of a newly appointed longko, the chief-
a Strong Longko
tain’s mother dies under mysterious circumstances.
Current Issue:
Before the pukona know it, their longko falls ill
Currently Without a Machi
and no wise women in the lof seems able to cure
Impending Issue:
her. What will they do now?
Our Neighbors Envy What
We Have
Adventure Setup
Kurakoyam (“Stone Oak”) is the aunt of LOF APPROACHES
Kallfükoyam (“Blue Oak”), the new longko of Longko: Fair (+2). Kallfükoyam
the Kellüpülli (“Red Hill”) lof. She has always (Blue Oak), stubborn, silent, and
been jealous of her niece’s strength and, above determined.
all, resentful that her own mother, Wilakoyam Machi: Poor (-1). None at the
(“Oakwood”), has always shown preference for moment.
her sister and Blue Oak’s mother, Pindakoyam Puülmen: Mediocre (+0). Scheming
(“Oaken Hummingbird”). old women with little influence
But when Kallfükoyam defeated her to become over the lof’s destiny.
the new longko of Kellüpülli, Kurakoyam’s jealousy Werken: Average (+1). Chiway
turned murderous. She sought help in the dark arts, (Haze), a tall and thin man, soft-
enlisting the services of a witch who lived—and spoken, endearing, and loyal to
still lives—in the lof under the pretense of being Kallfükoyam.
a harmless old widow. The witch, Konpünüyken
STRESS [1][2][3]
(“Entering Bat”), wanted her to help her become
the machi of Kellüpülli, as it has not had one for CONSEQUENCES
some time. In exchange, the witch promised to Mild (2):
send a preternatural disease to weaken and, in time, Moderate (4):
to kill Kallfükoyam. Kurakoyam agreed, and the Severe (6):
witch started working her witchcraft.
NOTES
The results, however, were not what they
Kellüpülli (“Red Hill”) is a small
expected. Pindakoyam interposed herself between
Mapuche community. Only a couple
the witchcraft and her daughter and, as a result,
more lineages live here besides those
she died. Although jealous, Kurakoyam never
of the pukona. The lof is named so
wanted this to happen, and she now lives tor-
because it rests upon the flat top of a
mented by the guilt of having killed her own
large hill made of red earth. Nearby
sister. The witch, unbeknownst to her, has con-
there is a rushing river, the Malloko
tinued her evil doings and, in fact, has desecrated
(“Clay Water”), and the hill is wholly
Pindakoyam’s corpse, turning it into a Choñchoñ
surrounded by dense oak forests. It is a
(page 35). She expects that through this wekufe
wealthy lof that never lacks water, food,
she will finally be able to complete her mission,
or fuel for fire, something that ignites
killing Kallfükoyam and ensuring her place as the
the envy of the neighboring communi-
new machi of Kellüpülli.
ties of Trayengko (“Waterfall”) to the
You can play this adventure in a lof of your own
northwest and Llangllang (“White
design with the necessary adjustments, or you can
Myrtle”) to the southwest.
use the example lof seen here.
37
Prelude: The Funeral
Although the adventure’s action starts once Kallfükoyam falls ill, we recommend
that you play this scene to introduce the players to The Way of the Pukona and to
present the main antagonists of the adventure.
Scenario
The pukona are beside their longko, Kallfükoyam, on the side of the hill that gives
the name to the lof on a cold morning at the beginning of autumn. The body of
Kallfükoyam’s mother, Pindakoyam, is on the ground, ready to be buried after
three whole months of continuous wake, as the custom dictates.
Situation
Mapuche tradition considers that people outside the family should perform the
farewell ceremony for the deceased (amulpüllü). Kallfükoyam, however, is so deeply
in grief—and even more stubborn than usual—that she refused the advice of the
werken, Chiway, and she insists on performing the ceremony herself.
Stakes
If the pukona do nothing, whether because they fear Kallfükoyam or agree with
her, the longko will break down and start crying in the middle of the ceremony. At
that point, the werken will intervene and complete the rite. It will be already too
late, however, causing the lof to take the moderate consequence Kallfükoyam
Is Weak.
If the pukona intervene, they will prevent the damage done to the lof—and
to Kallfükoyam’s reputation—but will, in turn, receive the ire of the longko. She
will leave the ceremony in cold rage, putting the situation aspect Kallfükoyam
Is Offended on the table. Removing this aspect requires overcoming Great (+4)
difficulty.
Extras
At the end of the ceremony, the player with the highest Deceitful face approach
(it takes one to know one) can roll to overcome against Fair (+2) difficulty. If they
succeed, in the distance they see Kurakoyam speaking with Konpünüyken. If they
succeed with style, they see that she has her hand over Kurakoyam’s forearm like
a crow’s claw over prey.

The Hook: The Sickness
In this scene, the longko falls ill due to a preternatural illness sent by Konpünüyken
through a Choñchoñ made out of Pindakoyam’s defiled body. There is little that
the pukona can do here. This scene is about setting the stage for the upcoming
adventure. If possible, use the pukona’s inability to intervene to drive home the
sense of helplessness that common Mapuche people feel when confronted with
witchcraft (kalkudungu).
Scenario
The night after the funeral, the pukona are sitting around the hearth in their longko’s
ruka, where they now live, after eating a frugal dinner. Kallfükoyam is sitting in a
corner, as silent and somber as at the funeral, and refuses to eat or drink anything.
Situation
In that moment, the pukona hear the loud flapping of mighty wings. Before
they can do or say anything, everybody in Kellüpülli can hear the screech of the
Choñchoñ: “Tue-tue (twoEH-twoEH), tue-tue.”
If you do not feel like imitating the screech of the Choñchoñ yourself, a good
option is to describe it as terrifying, soul-numbing scream that definitely comes
from the Miñche Mapu, the Land Below. Anyone who hears it feels their blood
freezing and their heart shrinking.
This situation adds the aspect Frozen by Fear to every character. Removing
this aspect requires overcoming Great (+4) difficulty.
Stakes
If one or more pukona overcome the aspect Frozen by Fear, they can act after
the Choñchoñ screams. Otherwise, they are too frightened to go outside the ruka.
If they immediately go outside, they can see a pair of black, sinewy wings
attached to a voluminous body against the moonless night sky. They discover
the aspect Attacked by a Choñchoñ. This should give the pukona a clue that
the longko’s disease has a preternatural origin—and, therefore, that they need
the help of a machi.
If they stay outside, they see various families standing in their homes’ entrances,
looking as terrified as if death had come to take them. The pukona can try to
soothe them by overcoming their Frozen by Fear aspects.
Extras
When the pukona check on their longko, she at first looks as strong as usual. When
she tries to leave the ruka, however, she falls to the floor. Whoever feels her skin
notices that it is burning. She starts breathing with difficulty and, after a while,
Kallfükoyam starts murmuring incoherently.
The longko of Kellüpülli is now officially Under a Witch’s Spell.

Where Do We Go from Here?
At this point, the players are free to do as they please. They have a momentous
crisis on their hands and, as such, their actions might be the difference between
saving Kallfükoyam—and the whole lof—and losing their longko, maybe risking
the very existence of the people who live on Kellüpülli.
What follows, then, are some of the alternate routes your players might take,
together with avenues of resolution and the corresponding NPCs involved. If the
players come up with a solution not included here, use these options as guidelines
to improvise the scene.

Who to Tell?
One of the first decisions the players will have to make is who in the lof will know
about Kallfükoyam’s condition. Depending on who they choose to trust, they
will start making a name for themselves in the community, while winning some
allies and enemies along the way.
Scenario
It is early morning, the day after the Choñchoñ attack. The pukona are gathered
around the hearth, looking at each other. They had hardly any sleep and, after
some debate, are still undecided about what to do next.
Situation
The pukona, along with Chiway, the werken, are the only ones who know about
Kallfükoyam’s condition. Who they share this sensitive information with might
determine the future of them all.
Stakes
If they choose to tell nobody, they will need to convince Chiway to lie as well.
The lof will hardly trust the word of recently appointed pukona when they start
asking about their longko. Chiway will be immediately convinced if the pukona
argue that they cannot trust anyone at this moment. Otherwise, the pukona
must overcome his active opposition at Average (+1), which is the rating of his
lof approach, to convince him through other means.
If they are open and inform the community, the lof takes a severe consequence
named Our Longko Is Ill! In spite of this, the whole community will rally
behind the pukona and will offer their help to defend and attend to Kallfükoyam.
If they go to the puülmen first, and in secret, the matriarchs will consider
themselves in charge. Wilakoyam, in particular, will demand to see her grand-
daughter and will force the other puülmen to swear an oath of silence about this
subject. The lof will receive no consequence, but its inhabitants will become
Distrustful of the Pukona.
Extras
Regardless of the pukona’s political decisions, one thing is clear: Kallfükoyam is
dying, and no medical help from any of the healers (ampife) in Kellüpülli will
be able to help her. They need to find a machi—and they need to find her fast!

Finding a Machi
If the players ever want to find a machi, their best bet is to search the vicinities
of Kellüpülli. Sadly, both outlying communities have little to no love for the
people of Kellüpülli—they are, in fact, the envious neighbors mentioned in the
lof’s impending issue.
Scenario
One or more of the pukona have ventured deep into the wilderness around
Kellüpülli in search of a machi. After days of fruitless search, a puma appears in
front of them. If they do not attack it, or try to reason with it, the puma starts
dashing through the wilderness, leaving a trail for them to follow.
Situation
If the pukona follow the puma, they will encounter a man sitting by a lake. He
is tall and dark, and his eyes glitter. If the pukona present themselves properly,
he will respond in kind. He presents himself as Marilewfü (“Ten Rivers”), the
spokesperson (dungumachife) of the machi Pangichoyke (“She-Puma and Ostrich”).
Stakes
If the pukona found Marilewfü without much delay—such as if they addressed
the puma respectfully, followed it immediately,
or both—he relays the following message from
Small Animals the machi: “You have come at the right time.
ASPECTS I’ll help you. For now, return to Kellüpülli in
Pacific Member of the haste and expect my arrival soon.”
Land; Run for Your Life! If the pukona took their time in finding
Marilewfü, or if they disrespected him or the
ABILITIES
puma, he relays the following message from
Skilled (+2) at: Moving quickly,
the machi: “What are you good for? First your
avoiding hunters, eating
longko gets cursed under your very noses, and
peacefully
now you delay when you should be quick. How
Bad (-2) at: Fighting, acting on
can I trust you to do what is necessary when
their own
the time comes?” To win the machi’s favor now,
STRESS None (first hit takes them out) the pukona must overcome Great (+4) difficulty.
Extras
Big Animals While the pukona are traveling through the
ASPECTS wilderness—as there are no roads between
Strong Member of the Kellüpülli and Llangllang—feel free to throw
Land; Face the Opposition some opposition at them. Maybe the wild ani-
mals, who in different circumstances would be
ABILITIES
peaceful, attack them for no apparent reason.
Skilled (+2) at: Confronting
Or perhaps the Land itself becomes twisted
hunters, fighting for their life,
and untrustworthy, impeding their march and
protecting their own
having the pukona lose their way. To orient
Bad (-2) at: Escaping, maneuver-
themselves, they must succeed in a challenge
ing against multiple opponents
(Fate Accelerated Edition, page 19) against the
42 STRESS [1] Surrounding Land.
A Machitun for Kallfükoyam
If the lof you are playing in has a machi—or if the players found one—the players
must participate in a Machitun or “Healing Ceremony” (page 33) in order to
save their longko from certain death.
Scenario
The pukona are around their longko, accompanied by Kallfükoyam’s family. A machi
plays the kultrung while she chants in an unintelligible tongue. Her spokesperson
sits beside her, repeating some of the words and making sure that the Machitun
progresses without interference.
Situation
After a while, the machi’s drumming and chants reach their climax. In that moment,
a strong northwest wind invades the ruka, putting out the light of the hearth in
one fell swoop. There are screams and petitions muttered all around the pukona
until they start receiving visions (perimontun).
They see things that are invisible to the naked eye. Kallfükoyam’s interiors are
being strangled and suffocated by red, semitransparent tentacles. As if in response,
the pukona can see the machi abandoning her physical body to combat this wekufe
in its own Land, the Miñche Mapu. She screams at the pukona in her own, terse
voice, which they hear for the first time: “Join me now!”
Stakes
If they want to, the pukona are transported to the Miñche Mapu and can fight
the Sickness as if it were flesh and blood. They have their weapons with them.
The Sickness
ASPECTS
Preternatural Illness; Cannot Be Harmed in the Surrounding Land
ABILITIES
Skilled (+4) at: Diminishing strength, tempting people
Bad (-4) at: Interacting in the Surrounding Land
STRESS [1][2]
If the pukona refuse to join the machi in the Miñche Mapu, they see the red
tentacles forming a red, pulsating ball that shows each of them their heart’s desire.
It may be power, wealth, glory—it may show them becoming an ascended ancestor,
for example, or even becoming a longko themselves! Then a fiery voice whispers in
their ears: “I can give it to you. Just let this stubborn woman die and I shall grant
it all! You and all the people in Kellüpülli will be so much better without her!”
The pukona must overcome Fantastic (+6) difficulty to avoid the temptation.
If they fail, they cannot intervene in the Machitun, and each of them must move
one step toward Selfish.

Extras
Whether they help the machi or not, the Machitun is over. The result depends
on the pukona’s actions.
• If most of them succumbed to temptation or were taken out while fighting
in the Miñche Mapu, then Kallfükoyam is dead.
• If most of them did not succumb to the temptation, but they did not
protect the machi in the Miñche Mapu, then Kallfükoyam’s life has been
saved at the cost of the machi’s.
• If most of them did not succumb to the temptation and they did protect the
machi in the battle, then the machi was completely successful: Kallfükoyam
will heal, in time. Also, Kellüpülli may have found its new machi, if you
are playing in that lof.
Epilogue
Depending on what happened in the previous scenes, the pukona have a couple
of roads ahead of them.
If everything went well—that is, both the longko and the machi are alive—the
pukona can rest for a while. They will be celebrated as the saviors they are. However,
there are a number of unanswered questions, the most important of which is: who
wanted Kallfükoyam dead? The following investigation should lead the pukona
to Kurakoyam and, finally, to Konpünüyken.
If the machi died during the ceremony. Kallfükoyam is grateful for the pukona’s
help, but Marilewfü is heartbroken. Will the pukona join the machi’s spokesper-
son—with their longko’s permission—in his quest for justice? Or will they remain
at Kellüpülli, trying to defend their longko from further harm?
If Kallfükoyam died, Kellüpülli is literally headless! What will the pukona do
now that their longko is dead? Will they seek to avenge her death, or will they try
to atone by protecting their next longko better? Will the puülmen—or even the
whole lof—trust them to do a better job next time? Will there be a next time, or
does the community of Kellüpülli fall to their envious neighbors, who make use
of this opportunity to conquer the rich lof?

Konpünüyken
ASPECTS
High Concept:
A Witch Passing for a Harmless Widow
Trouble:
I’m Not as Young as I Used to Be
Other Aspects:
I’ve Saved a Lot of People in Kellüpülli;
I Always Have a Way Out;
My Family Will Protect Me
FACE APPROACHES
Forceful: Poor (-1)
Subtle: Fair (+2)
Wise: Poor (-1)
Rebellious: Fair (+2)
Kind: Fair (+2)
Mocking: Poor (-1)
Honest: Poor (-1)
Deceitful: Fair (+2)
PATH APPROACHES
Creative: Mediocre (+0)
Destructive: Average (+1)
Generous: Poor (-1)
Selfish: Fair (+2)
STUNTS
Old Schemer: Twice per session, you may use
Deceitful instead of any other approach,
thanks to the long years you have dedicated
to lying and to tricking people.
Witchcraft to the Rescue: Once per session, you
may call on the help of a wekufe, which lets
you succeed with style on an overcome action
without rolling.
Powers from the Miñche Mapu: When you
Deceitfully attack with witchcraft, the defender
may not absorb shifts by marking stress boxes.
STRESS [1][2][3]
CONSEQUENCES
Mild (2):
Moderate (4):
Severe (6):
45
APPENDIX ONE: GLOSSARY
Ad Mapu: Mapuche common law and code of ethics.
amulpüllü: Farewell ceremony for the deceased.
Anchümallen: A harmful preternatural being, described as a phosphorescent ball
of white light that can shapeshift into any form.
Angka Wenu: A Land that is a pale reflection of the Surrounding Land. It is
inhabited by the ancestors who have not ascended and other regretful dead.
Choñchoñ: A harmful preternatural being, described as a nocturnal bird with
ash-gray feathers, created by a witch from a severed, deformed human head to
serve as her messenger.
Chürüfe: A harmful preternatural being, described as a creature of rock and
magma who lives inside volcanoes.
dewmanentu: An aspect that describes a unique past action that completed a
kona’s training and started her life of service.
deya: An aspect that describes the relationship of one kona to another.
dungumachife: Spokesperson for the machi.
el: A beneficial preternatural being who has the power to create and destroy one
thing in the Land.
Elche: A beneficial preternatural being who has the power to create and destroy
people.
feyentun: Mapuche belief system.
kalku: A person who has made a pact with a harmful preternatural being in
exchange for preternatural powers. A witch or warlock.
kalkudungu: Preternatural powers granted by a harmful preternatural being to
a human being through a pact. Witchcraft.
Kaykayfilu: The Serpent-Fish that rises from the cruel Western Sea from time
to time to destroy the Land.
Kollellaullin: Physical training that all Mapuche people receive, based upon the
observation of the power of ants.
kona: A young Mapuche woman who proved her worth to the community and
chose to enter into the service of the local longko.
kultrung: Ceremonial drum employed by the machi. It is mainly used for com-
municating with the preternatural beings.
küpalme: A matrilineal family led by an elder woman. A lineage.

Laftrache: A harmful preternatural being, described as a small, stunted humanoid
creature. A dwarf.
lof: A Mapuche community formed by a number of lineages and led by a longko,
established around a sacred altar.
longko: Leader of a Mapuche community, chosen by a council of elder women.
machi: Spiritual advisor of a Mapuche community. A shaman.
Machitun: Healing ceremony, led by a machi, designed to treat a disease with
a preternatural origin.
Mapuche: The people of the Land. The original inhabitants of most of the lands
now considered part of Chile and Argentina.
Mapudungun: The Language of the Land. A primarily oral language employed
by the Mapuche people.
Meli Witran Mapu: Land of Four Corners. The Mapuche conception of the world.
Mewlen: A harmful preternatural being, described as a strong, well-formed
whirlwind.
Miñche Mapu: A Land below the Surrounding Land, inhabited by harmful
Nag: The West direction, historically associated for the Mapuche people with
danger, ruin, sickness, and death.
ngen: A beneficial preternatural being who has mastery and ownership over one
thing in the Land.
Ngenche: A beneficial preternatural being who has mastery and ownership over
people.
Ngillatun: The Ceremony of Petition and Gratitude, celebrated every four years,
when various Mapuche communities join together to consecrate the Land’s cycles.
Ngürüfilu: A harmful preternatural being, described as a fox with a serpentine
body who inhabits the rivers.
perimontun: Revealing visions sent by a preternatural being, usually through
vivid dreams.
Piku: The North direction, historically associated for the Mapuche people with
foreigners trying to impose their way of life by force.
pillañ: A beneficial preternatural being who inhabits a thing in the Land. A higher
self in the case of people.
Puel: The East direction, historically associated for the Mapuche people with all
that is good and desirable, such as the sun, health, abundance, and the mountains.

pukona: Plural form of kona.
puülmen: Plural form of ülmen. The council of elder women of a Mapuche
community.
rewe: A sacred altar made out of a naturally fallen tree trunk, usually that of a pewen.
ruka: Mapuche home made from wooden beams with straw or reed roofs, with
only one main opening facing the East.
Sumpall: A harmful preternatural being, described as people who look human
but inhabit the deepest waters.
Trülkewekufe: A harmful preternatural being, described as an animated animal
leather with multiple tentacles. It dwells in deep waters.
Tuway Potro: A harmful preternatural being, described as a water whirlwind.
ülmen: A matriarch of a Mapuche lineage. Each of them represents the interests
of their family in a council of their peers called the puülmen.
Wallmapu: The Surrounding Land. The physical, material world as we perceive it.
wangülen: The stars. The Mapuche consider them to be their ascended ancestors
watching over their descendants from above.
wekufe: A harmful preternatural being, native to the Land Below.
Wenu Mapu: The Land Above. The proper dwelling place of all the beneficial
werken: Spokesperson of a Mapuche community.
wewpife: Historian of a Mapuche community. They memorize the stories and
legends and transmit them orally.
Willi: The South direction, historically associated for the Mapuche people with
all that is generous, especially the Surrounding Land they inhabit.
wingka: A foreigner, non-Mapuche person. Usually associated with violent people
with no sense of belonging nor respect for the Land.
Witranalwe: A harmful preternatural being, described as a foul-smelling undead
creature with sparkling eyes.

APPENDIX TWO: PRONUNCIATION
The Mapuche people in both Argentina and Chile spoke—and still speak—
Mapudungun in different ways depending on their community’s geography.
As such, it would be almost impossible to account here for these differences in
pronunciation of the words used throughout The Way of the Pukona. Instead, the
following is a rough guideline to help players incorporate Mapudungun words
as much as possible throughout play.
a /a/ This is a more central “a” than usual in English, closer to the
“u” sound in cut. Equivalent sounds are the “a” in French la or
the “a” in any Spanish word, such as casa.
ch /ʧ/ Like the “ch” in church or watch.
d /ð/ Like the “th” in this or either.
e /e/ Like the “a” in bait or made.
f /f/ Like the “f” in fife or the “gh” in laugh.
g /g/ Like the “g” in gag.
i /i/ Like the “ee” in see or the “i” diva.
k /k/ Like the “k” in kick or cake.
l /l/ Like the “l” in lip.
ll /ʒ/ Like the “g” in rouge or the “s” in vision.
m /m/ Like the “m” in mom.
n /n/ Like the “n” in none.
ñ /ɲ/ This is the “ñ” sound in Spanish, used in words such as niño
or piña, or like the “gn” in Italian gnocchi. It is nonexistent in
English,
ng /ŋ/ Like the “ng” in singer.
o /o/ Like the “o” in go, hope, and boat.
p /p/ Like the “p” in pep.
r /r/ Like the “r” in run or sorry.
s /s/ Like the “s” in sit or hiss.
t /t/ Like the “t” in stop.
u /u/ Like the “oo” in ooze or the “u” in prune.
ü /ɨ/ Like the “e” in roses.
w /w/ Like the “w” in witch.
y /j/ Like the “y” in yes.

Lof’s Name The Way of the Pukona
Aspects
High Concept
Current Issue
Impending Issue
Approaches
Longko (Chieftain) Machi (Shaman)
–1 +0 +1 +2 +3 +4 +5 –1 +0 +1 +2 +3 +4 +5
Puülmen (Council of Elder Women) Werken (Spokesperson)

–1 +0 +1 +2 +3 +4 +5 –1 +0 +1 +2 +3 +4 +5
Stress & Consequences Notes

Stress
1
Consequences
Mild
2
Moderate
4
Severe
6
Name The Way of the Pukona
Aspects Face
High Concept Forceful (Newen)
–1 +0 +1 +2
Trouble
+2 +1 +0 –1
Exploit Subtle (Faynu)
Wise (Kim)
Cousin –1 +0 +1 +2
FrEE Aspect +2 +1 +0 –1
Rebellious (Awka)
Stunts –1
Kind (Küme)
+0 +1 +2
+2 +1 +0 –1
Mocking (Kochim)
Honest (Nor)
–1 +0 +1 +2
+2 +1 +0 –1
Deceitful (Ngünen)
Path
East (Puel) - Creative
–1 +0 +1 +2
+2 +1 +0 –1
West (Nag) - Destructive
South (Willi) - Generous

–1 +0 +1 +2
Stress & Consequences
Stress Consequences +2 +1 +0 –1
Mild North (Puke) - Selfish
1 2
Moderate
2 4
Refresh
Severe
3 6

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THE WAY OF THE

WRITING & ADVENTURE DESIGN

The Way of the Pukona

First published in 2018 by Evil Hat Productions, LLC.

No part of this publication may be reproduced, stored in a retrieval system,

This is a game where people make up stories about wonderful, terrible,

2 FATE: WORLDS OF ADVENTURE

Who Are the Pukona?

Who Is the Longko?

THE WAY OF THE PUKONA 3

DISCLAIMER FROM THE AUTHOR

4 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 5

6 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 7

8 FATE: WORLDS OF ADVENTURE

The Way of a Kona

THE WAY OF THE PUKONA 9

10 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 11

12 FATE: WORLDS OF ADVENTURE

Later, during play, the characters’ lof is attacked by a desperate neigh-

THE WAY OF THE PUKONA 13

LOF NAME PART A

LOF NAME PART B

14 FATE: WORLDS OF ADVENTURE

LOF SIZE AND POPULATION

THE WAY OF THE PUKONA 15

16 FATE: WORLDS OF ADVENTURE

NAME PART B (LINEAGE)

THE WAY OF THE PUKONA 17

High Concept and Trouble

18 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 19

With their characters’ aspects almost finished, each player is free to

20 FATE: WORLDS OF ADVENTURE

Lorna’s character, Melipangi, is trying to defeat a wild

Pundewü, Daniel’s character, argues with her sisters that

THE WAY OF THE PUKONA 21

Forceful and Subtle

Wise and Rebellious

22 FATE: WORLDS OF ADVENTURE

Honest and Deceitful

THE WAY OF THE PUKONA 23

Creative and Destructive

Generous and Selfish

24 FATE: WORLDS OF ADVENTURE

Gerardo’s character, Lefchoyke, is trying to open a portal to the Angka

THE WAY OF THE PUKONA 25

Stunts and Refresh

26 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 27

28 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 29

30 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 31

32 FATE: WORLDS OF ADVENTURE

THE WAY OF THE PUKONA 33

The Miñche Mapu