This dissertation is a history of 500 years of resistance to violence amongst indigenous peoples in the Sierra Nevada de Santa Marta -SNSM, in Colombia, as practices of healing and reciprocity. It is focused on the legacy of the Kaggaba People to maintain themselves as an indigenous people, confronted by violence and domination since the Spanish invasion of their territory, until to today. The work is written from a perspective of my lasting and ongoing collaboration with those peoples. It combines Kaggaba historical memory, with written historical sources and present-day situations. The work focuses on how Kaggaba practices of reciprocity form part of processes of resistance and healing. It addresses how the Kaggaba deploy precise forms of reciprocity that link territory, people and things, all connected with “the spirit”, as what the Kaggaba call the Law of Origin, involving “paying debts” at a spiritual level. We analyze how these forms of reciprocity can have effects on the other elements along those linkages, to produce results through transformations of context centered around ancestral territory. The Kaggaba consider territory as living entity which produces responses through practices of reciprocity. To approach Kaggaba practices of resistance as reciprocity, we propose the concept of articulated assemblages in which reciprocity, articulates processes of transformation between things, people, territory and the “spirit”. Reciprocity as an assemblage engages with elements from linguistic anthropology, theories on violence, articulation and relationally produced identity, and expanded concepts of context. We address implications of Kaggaba practices of reciprocity as process of rearticulation of the self with context and power in ways that transcend subject-object divides, at the heart of healing and violence. It weaves together grounded scenarios based on the deployment of debt relations. As a history, the work starts with the colonial imposition of “encomiendas” in Kaggaba territory, as forms of domination through debt and violence, and how the indigenous people redeploy those same links of reciprocity as resistance. Then it moves into Kaggaba deployments of reciprocity as linked to the “spiritual” origin of ancestral territory as hybrid strategies of coexistence with the colonial catholic church. During most of the 20th century, colonial forms of domination and debt combined with public policies for the dissolution indigenous identity and land. These elements morphed into a “State of Exclusion”, with deplorable levels of violence against the indigenous people of the SNSM, invisibly subsisting within modern nation. The dissertation addresses how the indigenous peoples of the SNSM transform violence at personal and political levels. Especially the Kaggaba and Arhuaco, directly deploy their “Law of Origin”, embedded in the ancestral territory of the “Black Line” as processes of reciprocity based on principles of care. These practices of embodied reciprocity generate profound transformative responses from territory, enabling the indigenous people to cast off those chains of debt and violence. The Kaggaba present various forms reciprocity as practices of healing. These are ancestral” practices upon which the indigenous people have based their existence since before the arrival of the Spanish. They offer new ways of conceptualizing healing and forms reciprocity between people, things, nature and territory and expanded concepts of context.