Squamish Timeline

Squamish has a rich history that involves Indigenous heritage, colonial development and often overlooked multicultural contribution of the region. In our timeline, we have zoomed in to highlight major key events related to the immigration & settlement of the racially diverse community members.

Mid 1800s

The Squamish people ( Sḵwx̱wú7mesh) have lived in the Squamish area since time immemorial. The first record of a person of European origin attempting to acquiring land in the valley is circa 1875.

1880s onwards

Approximately 15,000 Chinese workers were brought to build the railway. They built Squamish first dykes. After they were employed in hop fields, canneries and logging industry.

"Their community was a “bachelor society”, with many wives and families still in China. So, their own stories have not been passed down." says local historian Eric Andersen

Chinese workers building the Great Northern Railway 1909.

photo courtesy of Squamish Public Library

1900s

With the dawn of the 20th century came the rise of the logging industry in the valley. Logging camps sprung up throughout the region, drawing a diverse workforce from across the globe.

1904-1908

Following the arrival of East Indian workers in British Columbia in the early 1900s, some found their way to Squamish, seeking work and a new life. Though only a few have documented their stories, this South Asian settlement has played a major role in shaping the community we know today.

photo courtesy of Squamish Public Library

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1904-1974

While the Britannia Mine, once the largest copper mine in the British Empire, employed a racially diverse workforce and a large population of Japanese and Chinese workers, discriminatory practices in job assignments and opportunities were commonplace. These inequities stemmed in part from systemic racism as well as federal legislation such as the Government of Canada's Bill No. 47, which formalized discriminatory practices until the post war era.

1912

Between the early 1920s and their forced removal to internment camps in 1942, Japanese workers comprised a significant portion of Woodfibre's pulp mill workforce—approximately 25%, according to Squamish historian Eric Andersen. Andersen noted that Chinese-Canadians, allies during World War II, subsequently filled these positions and dwellings.

1942

Since the early 1920s, northern Howe Sound had been home to a vibrant community of Japanese immigrants and Nisei (second generation Japanese living abroad). This community was centered in Woodfibre but extended to Britannia and various logging camps. This all changed in June 1942, when the federal government forcibly uprooted 22,000 Japanese-Canadians from coastal BC, scattering Howe Sound families to internment camps, including a settlement camp near Lillooet.

The poet and author Takeo Ujo Nakano captured his experiences of Japanese Canadian internment in his memoir, Within the Barbed Wire Fence, detailing his time in road camps and the Angler POW camp. A resident of Woodfibre, BC, since immigrating from Japan in 1920, Nakano was separated from his wife and young daughter and forced to work in an Alberta road camp. His principled opposition to this family separation resulted in his confinement in the Angler, Ontario, prisoner of war camp.

1960's

While 1908 marked a high point for British Columbia's Indian community, with Punjabi settlers numbering around 5,179, this growth proved unsustainable. Just a few years later, the 1911 Canadian Census revealed a dramatic decline. Due to limited opportunities and discriminatory pressures, the South Asian Canadian population in BC had fallen to 2,342, as people migrated south to the United States or returned to British India and British Hong Kong.

After a period of decline, the 1960s marked a turning point for the Indian community in Squamish. East Indian men began reuniting with their families, signaling a new era of settlement. Pioneers like Resham Singh Sangha arrived to work in the local lumber mills, paving the way for others. Swaran Kaur became the community's first South Asian woman, providing invaluable support to new arrivals. Kalwant K. Biln, Jaswant K. Biln, and Jaswant S. Biln were among the first South Asian children to attend local schools.

The acquisition of a Canadian Collieries Resources' sawmill by Welwood in 1964 brought additional East Indian men and sometimes their families to Squamish.

This period is well documented in J.Singh Biln's
A Brief History of South Asian Peoples in The Squamish Valley.

photo courtesy of The Squamish Reporter

1970's

The 1970s represented a period of continued growth and consolidation for the South Asian community in Squamish.

Following an initial influx of East Indian workers in the 1960s, families like those of Resham Singh Sangha and Resham Singh Lalli became more firmly established. Men found employment primarily in the local lumber mills, while women like Swaran Kaur played crucial roles in supporting new arrivals, navigating settlement challenges, and maintaining cultural traditions. Though still relatively small, the community began to develop a visible presence within Squamish, contributing to the town's evolving social fabric.

Individuals like Resham Singh Lalli, who was proficient in English, served as a vital link, helping new arrivals write letters and complete official forms. Pioneers like Lashkar Singh Aujla relied on a strong network of friends and family to find work and navigate the difficulties of their new environment. Families maintained connections to their heritage through language, religion, and traditions, creating a sense of belonging in a new and often unfamiliar environment.

By the end of the 1970s, the South Asian community in Squamish had laid the groundwork for future generations. While still lacking certain amenities, like a Gurdwara and shops selling Indian spices and foods, the community's presence had become an established part of Squamish's identity. The children who began attending local schools in the 1960s, including the sons and daughters of these pioneers, were now maturing, poised to contribute to the town's economic, social, and cultural life in new and significant ways. This solid foundation would allow for the further expansion and diversification of the South Asian community in Squamish for decades to come.

1980's

By the 1980s, the experience of Sikh Canadians had evolved significantly from that of the early pioneers. The first generation of immigrants, who had largely been men working in resource industries like forestry and rail, were now being joined by their families. This led to the rise of a second generation, many of whom were Canadian-born and educated. Unlike their parents, they were able to pursue a wider variety of careers beyond the mills and manual labor.

The Rise of the Gurdwara as a Community Hub

As families and communities grew, the need for a central space for religious and social life became more pronounced. In Squamish, the need for a local place of worship culminated in the early 1980s with a community-driven initiative to build a Gurdwara. The project was the brainchild of founding members of the Squamish Sikh Society, including Avtar Giri, Sikander Singh Gill, and Jarnail Singh Dhaliwal. A central plot of land was acquired for a discounted price, and the community rallied together to raise funds. The effort was a collective one, with community members driving to other areas of British Columbia to fundraise and donating their time and materials for construction. The local lumber mill even donated lumber for the project. This grassroots effort resulted in the Squamish Sikh Temple, which opened in March 1983.

Community Building and Self-Sufficiency

The new Gurdwara symbolized the maturity and self-sufficiency of the Sikh community. These spaces were not merely for religious worship; they were also vital community centres. They provided a place for social gatherings, a sense of belonging and a place to practice and pass on their faith and culture to their kids. The "langar," or free kitchen, became a hub of hospitality, providing food to anyone in need, regardless of their background. This tradition of community support and self-reliance, which had been a hallmark of the early pioneers who established their own businesses and support networks, continued to thrive in the 1980s, enabling a new generation to build upon the foundations laid by their parents.

Summer of 1993

Every July 1st since 1993, Multicultural Day at Totem Hall has brought people together to share food, music, and culture — hosted by Squamish Nation Elders and the Squamish Multifaith Association.

It all began when youth on Peace Bus ’93 stopped in Squamish and were warmly welcomed by the Squamish Nation. When a call for food and hospitality went out, the local Sikh and Baha’i communities responded with generosity — setting in motion a tradition rooted in kindness, shared stories, and mutual respect.

This #AsianHeritageMonth, we honour the spirit of togetherness and interfaith collaboration that continues to thrive here on Squamish territory.

1998

Federico and Cristina Angel immigrated to Canada from Colombia. They became owners of the Squamish Connector in 2014. Federico published The Memory of a Name memoir, remembering his childhood, story of immigration and settlement journey. Although living in Vancouver, Federico and his family have brought many positive changes to Sea to Sky corridor and their honest interest in helping and giving back to the community has paid off.

2010

Doris Suarez published a book Halo Halo in the Snow documenting the stories of Filipino community members who immigrated to Squamish.

Check out the story of Doris.

2011

Data from the 2011 National Household Survey indicates that Squamish is becoming increasingly diverse, with visible minorities making up 13.9 % of the population

Total Visible Minority Population: 13.9%
South Asian: 3.4%
Chinese: 2.1%
Black: 0.9%
Filipino: 2.6%
Latin American: 1.7%
Southeast Asian: 0.8%
West Asian: 0.6%
Korean: 0.3%
Japanese: 0.7%
Other visible minorities: 0.8%

2011

Reflecting Squamish's diverse population, the Squamish Multifaith Association was established to connect and promote understanding between various faith traditions and cultures in the town, including Islam, St. Joseph's Catholic Church, The Sikh Way of Life, the Baha'i Faith, Squamish United Church, Squamish Shaker Church, and The Church of Jesus Christ of Latter-day Saints.

2014

Recognizing the increasing number of migrants working in the Squamish-Whistler area, Sister Josephine established the Migrant Ministry in Squamish. As part of this initiative, Pilipino Mass is celebrated every third Sunday of the month.

The Church has long played a vital role in the settlement process, providing a welcoming space for migrants to connect, share, and find support. Today, many Filipino community members actively participate in these masses, volunteer their time, and contribute to the community through groups like the Sea to Sky Singers, the Squamish Choir.

2021

Data from the 2021 National Household Survey indicates that Squamish is becoming increasingly diverse, with visible minorities making up 13.9 % of the population

Total Visible Minority Population: 15.3%
South Asian: 6.5%
Filipino: 1.9%
Chinese: 1.3%
Japanese: 1.2%
Latin American: 1.5%
Black: 0.7%
Korean: 0.6%
Southeast Asian: 0.5%
Arab: 0.5%
West Asian: 0.2%
Other visible minorities: 0.5%
Multiple visible minorities: 0.4%

photo courtesy of The Rocky Mountain Outlook

2025 and Beyond

As Squamish looks to the future, there is the opportunity to reflect Canada's multicultural trajectory, even while recognizing that the past has not always been inclusive. Economic growth continues to attract newcomers, offering the potential to enrich Squamish's social landscape with diverse cultures and traditions. Faith-based and community organizations can play a vital role in fostering a welcoming environment that enables people from all backgrounds to thrive.

Squamish's journey from its resource-based past offers a chance to become a model for Canada's ongoing evolution. Whether Squamish succeeds in fostering inter-community dialogue and creating a strong sense of belonging will determine its future identity. The strength of its community will depend on its commitment to building a future where diversity leads to integration and a truly shared identity.

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