The Story of Paulina Walla

The Pechanga Reservation, located in Southern California, is not just a geographical area; it is a living testament to the resilience and spirit of the Pechanga Band of Luiseño Indians. Among the many families that have shaped the history of this reservation, the Paulina (Walla) Hunter family stands out for their contributions and commitment to preserving their culture and heritage. In this post, we are highlighting Paulina (Walla) Hunter, an original allotee, exploring her family's roots, challenges, and triumphs within the early Pechanga community.

Paulina (Walla) Hunter

The Hunter family has deep roots in the Pechanga Reservation, tracing their lineage back to the early days of the tribe. The family's history is intertwined with the broader narrative of the Payómkawichum or people of the west, who have inhabited this land for thousands of years.

Early Days

The ancestors of the Hunter family were known for their strong connection to the land and their commitment to the community. They participated in traditional practices, such as hunting and gathering, which were essential for survival. These activities not only provided sustenance but also reinforced the family's bond with their heritage.

Cultural Significance

For the ancestors, cultural practices were not merely rituals; they were a way of life. Descending from the Kengish clan, a name given by the Spanish Friars in the 1700's, this clan played a significant role in preserving the Luiseño language, traditional songs, dances and spiritual leadership. This dedication ensured that the younger generations remained connected to their roots, fostering a sense of identity and belonging. Preserved in the family oral tradition only, the true name of this family has been saved and safeguarded until now. Paulina (Walla) Hunter descends from the family, Tékwataquish, which is a name representing spiritual leadership.

Paulina is the daughter of Matias/Mateo and Eulalia/Hilaria (Kengish) Quasecac. The family, living with in the Temecula Valley, convinced the people to come to Mateo's homeplace at Pechanga to be free from harm after their forced eviction from Temecula. They knew the tribe could start over at his birthplace, Pechanga. We know Pechanga, or dripping springs, is Matias's homeplace because it is indicated as his "place of origin" in the San Luis Rey Mission Padrones.

Eulalia is the daughter of Saturnino and Retituta/Restatura Quenix/Kengish. Saturnino came from Guariba (a place unknown by modern civilization), but Restatura came from Temecula, also specified in the Mission Padrones. Since her parents couldn't speak Spanish, they had no control of and were given the names Francisco and Francisca Quenix (also pronounced Kengish). As for their daughter's name, however, they left a little something for the next seven generations - their real clan's name (or title), Tékwataquish. This name has been handed down through oral tradition for hundreds of years and has never been shared with the broader public except through school history projects. She was Restituta Tékwataquish! She was well known because her parents died when she was a small child and so the story was easy to remember and tell.

Tékwataquish is a name representing a long line of spiritual leaders, but we can tell her parents were careful in selecting their daughter's first name, Restatura, for Restatura simply means restorer or healer. Her parents certainly had influence over her public first name. This name has been shared from generation to generation much like "Kunta Kinte" in the book "Roots" by Alex Haley.

It was a difficult time during the Mission era with the changing of culture and language for the Natives. Like many others, Francisco and Francisca did not "give away" their traditional names. Before their untimely death due to disease, they made sure the survivors "kept" Restatura's traditional name to be carry on throughout the generations.

In his writings, Luiseño, Pablo Tac says about the people, “They are known by their people and the place where they come.”  He's saying a person's name tells who they are. We can take away three pieces of knowledge from the name Tékwataquish.

1. Geographical Location: Hundreds of years before Temecula was their home, the name indicates this clan came from the San Jacinto Mountains, particularly Taquish (or Taquitz) Canyon.

2. Leadership Role: The name Tékwataquish references the story of Taquish. People with the name Taquish or a varient of it have a high reverence for the spiritual world. They are not descendants of Taquish because Taquish was a spirit with no offspring.

3. Advice for the Generations: The ancient story of the evil spirit, Taquish, has been told for centuries and holds significant life lessons for the young people. The story and life lessons will be told in a different post.

Challenges for Paulina

Throughout their life, the people from the Temecula Band of Indians had a long-held belief that giving away their name would be dangerous, so they safeguarded their real names. This is why it is difficult to make the link between the allotment period and the mission records. The mission friars wrote names that were partially native or something they came up with from the Spanish language. Most certainly, it was not original to the person. During the allotment era, the individuals did very similar techniques to protect themselves. It is our oral history that connects the mission era to the allotment era.

In 1863, Paulina Walla married a white man named Thomas Gordon Hunter. Like all Native American people in the United States, Paulina faced many challenges. During her short life, Paulina survived the Temecula Massacre, the "Indian Protection" Act of 1850, forced removal from her homelands in Temecula, and life on the newly developed Pechanga Reservation. Paulina received her allotment in the heart of the reservation. She was well loved and surrounded by her people.

At one point Helen Hunt Jackson visited the reservation and created an interesting report on the Lace Makers. At that time, the infamous photo of Paulina and her friend Matilda Ward was taken.

The challenges and obstacles Paulina faced during her life tested her resilience and commitment to her community. Although she died in 1899, her spirit lives through her descendants.

Conclusion

The story of Paulina Hunter is a powerful reminder of the strength and resilience of the Pechanga people. Her history and lineage reflect the broader challenges faced by Indigenous communities while highlighting the importance of cultural preservation and community involvement. As the Pechanga Reservation continues to thrive, the legacy of the Hunter family will undoubtedly inspire future generations to honor their heritage and contribute to the ongoing story of their people.

The Pechanga Reservation is not just a place; it is a vibrant community filled with stories of perseverance, hope, and cultural pride. As we reflect on Paulina (Walla) Hunter, we are reminded of the importance of preserving our roots and supporting one another in the journey ahead.