Andean religion is organised around huacas, a word covering any place, object or being charged with power: a spring, a boulder, a mummified ancestor, a line of sight. Gary Urton's study of an Andean cosmology describes how the sky is read as part of the same system, with the dark cloud shapes in the Milky Way named as animals and the river of the sky answering the river below, so that landscape and heavens are read together rather than separately.
The social unit holding those obligations is the ayllu, a descent group with rights in land and duties to its ancestors. Reciprocity is the governing idea. Offerings, called despachos or pagos, are made to the earth, Pachamama, and to the mountain lords, the apus or wamanis, in the expectation that the relation runs both ways and that failure on either side has consequences. Catherine Allen's ethnography of a Peruvian community places the coca leaf at the centre of that exchange, shared before work, before travel and before any request is put to a place.
Much of this survived the colonial extirpation campaigns by moving inside Catholic practice rather than beside it. Mountain shrines carry Christian names, saints receive the offerings that apus receive, and the pilgrimage to Qoyllur Rit'i draws tens of thousands to a glacier beneath a Catholic sanctuary. The atlas treats this as one system with two vocabularies, which is broadly how its practitioners treat it.