The first Indo-Canadians in British Columbia were mostly people from Hoshiarpur and Jullundur, the two communities in the Punjab region of British Raj, in modern India, followed by a large wave of people from Malwa, Punjab. Many Punjabis settled in rural Canada at the turn of the 20th century, working in sawmills and the agricultural sector. As their numbers increased, anti-Hindu sentiments increased among whites living in the province and they were barred from voting in 1908. Initially, Indo-Canadian settlements were predominantly male; a large number of women and children began to arrive in the 1940s. Around that time the Indo-Canadians were given the right to vote, and so they began to enter British Columbia's political life. In the second half of the 20th century many Indo-Canadians turned to life in urban areas as the economic vitality of the sawmill industry, and therefore the vitality of their rural British Columbia community declined.
Video Indo-Canadians in British Columbia
History
Initial Indo-Canadian settlements
The first people who came from the Sikh Punjabi to visit British Columbia were soldiers who transited from India to England. They went through in 1897 and 1902, the first during the Diamond Jubilee of Queen Victoria and the last when Edward VII was crowned king. Punjabis who do not live in Canada go home and spread the word about life in Canada. In addition to the British Indians, soldiers stationed in East Asia, including Hong Kong and Shanghai, traveled after the period of the Boxer Rebellion. Many of them arrived in Canada.
Margaret Walton-Roberts, author of "Three Readings on Turban: Sikh Identity in Greater Vancouver," states that "In 1900 there may be about 100 South Asians, mostly Sikhs, in the Lower Land" while quoting IM Muthanna, author of People Indians in North America . The first group of East Indians, most of whom were Sikh Punjabis men, who moved to British Columbia looking for work. They are the first South Asian group to move to Canada. The first Sikh arrival year was recorded as 1904. G.H. Lowes, who wrote the PhD thesis on Indo-Canada from British Columbia, stated that the first Sikhs arrived in 1904. The first Indo-Canadians to settle in Canada came from Chinese cities in Guangzhou (Canton), Hong Kong, and Shanghai. Brij Lal, author of the East Indian Masters thesis in British Columbia, 1904-1914: A Study of History in Growth and Integration , writes that Indians who have participated in Diamond Jubilee and China have both provided positive information about Canada , convincing Indians in China to immigrate to Canada.
Hoshiarpur, Punjab is the area that is the largest group of early immigrants originated. Jullundur is the second largest point of origin. The other three main points are Amritsar, Ferozpur, and Ludhiana. Most come from the Doaba and Malwa areas while relatively few are from the Majha and some emigrate from the United States and other regions of the British Commonwealth. In 1976 Michael M. Ames and Joy Inglis, author of "Traditions and Changes in British Columbia Sikh Family Life," write that in British Columbia the differentiation between Doaba and people from Malwa "continues to be a bit of a problem" there though "seems to have decreased importance in Punjab ".
William Lyon Mackenzie King, Deputy Minister of Labor, concluded that, as paraphrased by Lal, "the exploitative efforts of some East Indian immigration agents in British Columbia" and "misleading literature by certain people" were the main reasons why Indians immigrated to Canada became the most important cause of Indian immigration to Canada; The king has been tasked with finding out why Indians immigrated to Canada. Lal writes that the report does not take into account the "driving factors" that convince people to leave Punjab, including promoting social mobility and lack of stratification in Sikhism as well as a lack of stigma against migration. In the 1800s farmers in Jullunder became tenants and owed after losing control of their land because of the concept of private ownership and the taxation of cash created during the British occupation. Increased debt persuaded many farmers to immigrate from Jullunder and Hoshiarpur.
Initial expansion and backlash
At the turn of the 20th century, new restrictions on Chinese immigrants caused their immigration numbers to decline. Steam line starts recruiting Indians to make up for lost business from China. There is a shortage of jobs in the agricultural sector, and the Fraser River Petroleum Association and the Kootchang Fruit Farmers Association called on the Canadian government to abolish immigration restrictions on people working as domestic servants and agricultural workers and to allow for increased immigration. Letters from people living in Canada give people still in India the urge to move to Canada, and there are ad campaigns to promote British Columbia as an immigration destination. Major increases in Indo-Canadian settlements occurred around July-November 1906, and 5,000 people from East India arrived in Canada between June 1906 and December 1907. Many immigrants initially settled in rural areas, where they worked in the Canadian forestry industry. Some South Asians who come to British Columbia do not live there, but go to the United States. In 1908 there were about 5,000 Indians in Canada.
Anti-Indo-Canadian sentiment among the white population increased as the number of Indo-Canadians increased. People who are already in British Columbia are already feeling anti-Chinese and anti-Japanese sentiments, which have been responsible for 1907 riots investigated by the Canadian government. Rajani Kant Das, author of Hindustani Workers in the Pacific Coast writes that the addition of South Asians "renews" that "hostility". White people claim that Indo-Canadian enhancement suppresses wages, and work situations are short of work. Trade unions and the Council for Trade and Labor Victoria protest the entry of immigration. The authorities act because of pressure from white people; the federal government instituted immigration restrictions on people from India. The Indo-Canadians opposed the attempts of 1908-1909 by the British authorities to move them in British Columbia to the English, Belize-modern British Honduras.
In 1908 the British Columbia government passed a law preventing Indians from voting. Because eligibility for federal elections comes from the provincial voters list, Indians can not vote in federal elections. The restrictions are placed despite UK government concerns that anti-British sentiment will grow back in India, and that anti-British forces will take advantage of this sentiment. In addition, the Canadian government has imposed a $ 200 tax and de facto blocked significant immigration from Inda by setting rules that require immigrants to travel sustainably from their home country to Canada. At that time there was no sustainable route between India and Canada. There are also steps that prevent Indian wives and children who have lived in Canada from going to Canada. Beginning in 1909, the annual number of Indian immigration to Canada did not exceed 80 and this did not change until immigration reforms of the mid-20th century.
Beginning into the mid-20th century
Throughout history many communities were largely made up of men because of restrictions on importing difficulties in bringing women and children. This era is called a "bunkhouse life", because people can not build a family.
In 1912 there were fewer than 2,400 Indians living in Canada; This decline is the result of the 1908 restriction.
The Komagata Maru incident, involving a ship with Punjabi denied entry to British Columbia, occurred in 1914.
The Paldi factory colony was founded by Punjabi immigrants who had invested in the Mayo Lumber Company in 1916.
In 1917 there were 1,100 Indo-Canadians in British Columbia.
In 1919 the Canadian government passed a ban on immigration of Indian wives and children already in Canada. British Indian authorities have pressured the Canadian government to lift the ban.
In the post-World War I period about half of Punjabi in British Columbia moved to India because they could not find work. Many Punjabis went during the Great Depression in the 1930s after additional sawmills were closed. Many of the remaining Punjabis were employed in sawmills, mainly those operated by Punjabi, and logging camps. Canadian authorities passed additional immigration restrictions in the 1930s.
Of all Indian immigrants to Canada, the percentage of those who moved to British Columbia in particular was around 90% to 1950s.
Mid to late 20th century and 21st century
After India's independence in 1947 and the beginning of immigration arrangements from India in 1951 the number of women and children increased. This was the first significant immigration from India to Canada since the restriction was adopted in 1908. South Asian originals in BC were granted the right to vote in 1947. The Canadian government adopted new immigration regulations in 1962, ending the quota-by- system country. The Immigration Act of 1967 established a new point system to determine the eligibility of immigration. In the 1960s Indo-Canadians who came after 1947 lost the number of people who came before 1947 (with most of the last group coming before 1920).
The increase in the forestry and fishery sector caused Punjabis to move to Skeena State in the 1960s and 1970s. After the fishing industry and forestry decline, Indo-Canada began to move to urban areas. In the mid-1990s the number of jobs in forestry declined and the British Columbia forest sector collapsed in 2000-2003.
Inderjit Singh Reyat, declared to be involved in the bombing of Indian Air Flight 182, is a resident of Duncan. The "Duncan Blast", a test explosion, occurred outside of Duncan, on June 4, 1985. Reyat was present at the test explosion. The bomb that occurred on AI182 was first placed on an advanced flight that departs from Vancouver.
From January 1992 to March of the same year, 7,121 Indian immigrants settled in British Columbia. The number of Indian immigrants to British Columbia at that time constituted about 25% of all Indian immigration to Canada. Immigration of India is 9.9% of total immigration to British Columbia, making India the third most common source of immigration in the province. Figures for British Columbia include 4,582 Indians moving to Greater Vancouver, making up more than half of India's total immigration to British Columbia.
In 2010s there is an ongoing controversy over the deportation proposed by Surjit Bhandal. His niece, Jasminder Bhandal of Victoria, is trying to make it in Canada. The woman lives in Langford.
Maps Indo-Canadians in British Columbia
Geography
In 1923, Vancouver became the main cultural, social, and religious center of the British Columbia Indo-Canadians and has the largest East Indian population in any city in North America. Victoria became the center of other Indo-Canadian business activities and members of ethnic groups also settled in Coombs, Duncan, Fraser Mills, New Westminster, and Ocean Falls. In 1923 rural areas receiving Indo-Canadian settlements were included in Fraser Valley and Vancouver Island.
Vancouver Area
Vancouver Metropolitan Area, including Surrey, has a population concentration of East India. At the 2001 Canadian Statistics Census there were 163,340 Indo-Canadians in the Vancouver area. In 2006 the city of Vancouver had 32,515 minorities seen in South Asia, and 33,415 people indicated they had a South Asian ancestor. That year, Surrey had 107,810 minorities seen in South Asia, and 107,435 people claimed South Asian ancestors.
Abbotsford Region
The Abbotsford metropolitan area, in the Fraser Valley Regional District, has the highest Canadian-Canadian proportion. In 2006, Abbotsford City had 23,355 minorities seen in South Asia, and 23,615 people indicated they had an ethnic South Asian ancestry. In November 2009, the Punjabi Sikhs were the majority in the Indo-Canadian population in Abbotsford, and the city also has a small number of Indo-Canadian Hindus, Ismailis, other Muslims, and Christians. 96% of Indo-Canadians in Abbotsford were Punjabi at the time, and Punjabi came from Doaba, Majha, Malwa, and other areas. In 2006-2009 the Punjabi language was spoken by 39.3% of Abbotsford households, making it the second most common language used in homes after English.
The Indo-Canadian settlement of Abbotsford began in 1905, and the inhabitants of the community initially had a positive reception to the Indo-Canadians. The MSA Museum Society states that only a few of the existing population have anti-Indo-Canadian feelings and that "most societies" "not only tolerate but welcome" the Indo-Canadians. Around 1911, the largest employer of the Abbotsford Sikhs was the Tretheway family, owner of the Abbotsford Lumber Company. The Hartnell Wood Plant, which provides shelter, also employs a large number of Indo-Canadians. In addition, Indo-Canada at Abbotsford works in berry farms and in the local business. The first permanent Gurdwara and the oldest surviving gimdwara in Canada, the Gur Sikh Temple, was built in 1911 with wood donated from the Trethewey family and opened on 25 February 1912. Prior to the construction of the gurdwara, the Indo-Canadian Sikhs held service at a house in Maple Grove. The MSA Museum states that according to the memory of Abbotsford residents, Margaret Weir, the first Indo-Canadian baby in Abbotsford was born in 1912. Additional members of the ethnic group first arrived in the 1920s.
In 2006 indigenous Indians immigrated to Abbotsford, and therefore retained the Indo-Canadian presence of the city. At the same time many members of the Abbotsford Indo-Canadian community are in their third and fourth generations.
There are 6,075 residents of Abbotsford who have Indian origins in 1991. In 2001 73% of the minority seen in Abbotsford was Indo-Canada, and about 15% of the city's total population was Indo-Canada. In 2006, 72.5% of the minority population seen in the city was Indo-Canada. From 2001 to 2006, the percentage of Indo-Canadians increased by 7%, to 18%. The percentage of immigrants coming from India to Abbotsford increased by 20% in the five-year span ending around 2009.
Okanagan
There are Indo-Canadians in the Okanagan region, including Kelowna. The Sikh Okanagan community began at the turn of the 20th century and increased in size in the 1960s and 1970s. In 1984 the Okanagan region had about 600 Sikh families. In 2006, Kelowna has 1,870 minority residents seen in South Asia. That year, 1,985 people indicated that they had ethnic origin in South Asia. Indo-Canadian Sikhs in the Okanagan region have worked in the timber industry.
In the 1980s most of the population came from rural India, and almost all Sikh Okanagan men had work experience in the sawmill area. In the 1980s some Okanagan Sikhs had interacted with urban India before moving to Canada. Annamma Joy, in his 1975 PhD thesis Accommodation and Cultural Persistence: The Sikh and Portuguese Case in the Okanagan Valley of British Columbia, a study of the Sikh population of the Okanagan, surveyed 40 Sikhs and concluded that most Sikhs in the Okanagan from the rural areas of Jullunder and Hoshiarpur; those who have achieved university education have done so in other Punjabi cities.
Indo-Canadian Sikh women work as fruit pickers in agriculture and in the domestic sector, including kitchen workers and domestic workers. In the 1980s, in the Okanagan Valley male Sikh men were more likely to have an English command than female Sikhs, and 85% of men stated that they were uncomfortable using English.
Skeenas
Prince Rupert, in the Skeena-Queen Charlotte Regional District, has 535 South Asian minorities seen in 2006. That year, 550 people claimed South Asian origin in Prince Rupert. According to a report, the Indo-Canadian rupert community of the Prince has about 30-40 adult males and about four large families in the early 1970s. Initially Prince Rupert did not have his own gurdwara. The Indo-Canadian Association, founded in 1972, purchased a $ 38,000 gurdwar facility. The Association, on June 16, 1974, was renamed the Indo-Canadian Sikh Association. Nayar writes that the Indo-Canadians of Skeenas prioritized economic success and work, education, and English proficiency "in contrast to Punjabi in big city centers" and that "Punjabi from the Skeena region generally dislikes" the "Punjabi Bubble" involving multiple interactions with non-Punjabi, awareness of intra-Punjab geography, and physical segregation of non-Punjabi. The Punjabi Skeena interact with the Canadian White and First Nation.
Other communities
Kamloops in Thompson-Nicola Regional Region has 1,545 minority people seen in South Asia in 2006. That year, 1,595 people claimed South Asian origin.
Merritt in the Nicola Valley has an Indo-Canadian population. In 2006, there were 615 minorities seen in South Asia and 545 people claiming South Asian ethnic ancestors.
Duncan in the Cowichan Valley Regional Region had 40 minorities seen in South Asia in 2006, and that year Duncan had 35 people indicating they had a South Asian ancestor. Mayo Singh founded the city of Paldi on Vancouver Island, named after Paldi, Hoshiarpur, Punjab, and therefore the city belongs to the Indo-Canadian community. Gurdwara opened in 1917. In 2012 gurdwara is sold. In 1973-1974, the Paldi was the only Sikh area of ​​any kind in all of Canada.
In 2014 Ken Harar of Abbotsford News wrote that Mission "always has a vibrant Indo-Canadian community". This community has been active since the early 1900s. The Indo-Canadian volleyball team, "Mission Sikhs", plays in the area. In 1950, Naranjan Grewall became the first Indo-Canadian to be elected to public office when he took a position in Mission City government as Commissioner, and in 1954, was elected Chairman. In 2006, 2,220 minority people seen in South Asia settled in Mission, making up 63.2% of the visible city minority, and 2,180 people in Mission claiming South Asian ancestors, which make up 3.8% of the city's total.
In 1997 the largest immigrant group arriving in Prince George, in the Fraser-Fort George Regional District, was Indo-Canada. In 2006, in Prince George, 1,785 people were a minority seen in South Asia and 1,880 people claimed ethnic Asian descent. In 1997, 11.7% of immigrants in Prince George were Indo-Canadians arriving in 1986-1991.
Quesnel in Regional Cariboo has an Indo-Canadian population. In 2006, there were 550 minority people seen in South Asia and 575 people claiming South Asian origin.
Squamish in Squamish-Lillooet Regional District has an Indo-Canadian population. In 2006 there were 1,675 South Asian and 1,695 people claiming South Asian ancestors.
Victoria, within the Capital City Regional District, has 1,015 South Asian minorities seen in 2006. 1,105 people state that they are from South Asia. The Association of Cultural Associations of India-Canada Victoria (ICCA) stated in 2013 that the Victoria region has about 5,000 families of Indian descent.
Demographics
At the 2001 Canadian Statistics Census there were 210,420 Indo-Canadians in British Columbia. In terms of ethnic origin, BC Indo-Canada, 183,650 are East India, 16,565 are Punjabi, 6,270 are Pakistan, 6,160 are South Asian, nie, 2,295 are Sri Lankan, 1,185 are Tamil, 560 are Bangladeshi, 450 are Sinhalese, 305 are people Nepal, 295 Bengali, 250 Goanites, 205 Gujarati, and 55 Kashmiris. At the same census, a total of 163,340 Indo-Canadians live in the Vancouver area.
In 1986 there were about 40,000 Sikhs in Greater Vancouver and 20,000 Sikhs in other areas of British Columbia, totaling about 60,000.
According to the Canadian Census 1971, British Columbia has 18,795 residents from East India; the number of non-Sikhs increased since the late 1960s. Ames and Inglis stated that since the census had no separate category for the Punjabi Sikhs, there were no accurate figures for them; Sikh temples in New Westminster and Vancouver estimate that British Columbia has about 15,000-20,000 Sikhs with most living in the southwest of the province. Michael M. Ames and Joy Inglis, author of "Conflict and Change in British Columbia Sikh Family Life," wrote in the 1973-1974 article that there are estimates of more than 7,000 ancestral "East Indians" from British Columbia, with half of those living in Metro Vancouver, if someone uses immigration numbers as a base. Ames and Inglis stated that "By the end of 1966 about 80 percent of East Indians in British Columbia were said to be Sikhs" and that "knowledgeable informants" estimated that of Sikhs, 90% were Jat. Ames and Ingles also stated "There are no accurate figures available for the number of Sikh Punjab currently living in British Columbia." The authors state that in the years up to 1973-1974 there was an increase in immigration of people from East India who were not Sikhs.
In 1939, the estimated number of people from East India in British Columbia was 1,100. Vancouver and several logging camps held the majority of Indo-Canadians at the time.
In 1929 AD Eugenie Perry wrote in United Empire that there were about 1,000 Indians in British Columbia; he stated that "maybe" about 20% are Hindus or Muslims.
A 1982 farm labor survey in British Columbia by the Abbotsford-Matsqui Community Service organization states that many Punjabi farm workers in British Columbia are illiterate even in Punjabi. The survey has recorded 270 Punjabi-speaking and French-speaking workers.
At the 1992 Canadian Statistics census, up to 67,495 people in British Columbia originally spoke Punjabi.
Trading
The earliest Indo-Canadian Sikhs worked mainly in labor trade, with about 75% of the total population working in the forestry industry in 1967. Indo-Canada works in the Okanagan Valley fruit field and the Fraser Valley dairy farm. Several Indo-Canadians also established retail operations and commercial fishing operations.
Seasonal seasonal jobs such as on-the-job jobs, road works, railroad jobs, fruit picking, and vacant lots have slightly higher salaries than indoor work, and the focus is to make higher wages than long-term and stable jobs many of the first Punjabis who came to British Columbia took this job. They turn to sawmills because it's better to pay. Many Indo-Canadians in the pre-1947 era had little choice for employment, since South Asians until that year could not obtain franchise rights, or the right to vote in the British colonial provincial elections. Some of the required work has that right and therefore Indians are not eligible to apply to them. Therefore work in the education and legal sectors is not available. In addition many private sector jobs, cities, and public services are also prohibited to be held by the people of East India. Government contract work is not available for people of Indian descent.
Sawmill industry
In British Columbia the agricultural and forestry sector has a significant number of Indo-Canadians. Since the beginning of immigration from South Asia, Indo-Canada in British Columbia, has been involved in wood-related sectors. Punjabi is a major ethnic group of ethnic groups within the sawmill by 1907, since many Anglo-Canadians are not interested in being a sawmill. Nayar writes that "Essentially, Punjabi male immigrants living in British Columbia are likened to manual sawmills." Punjabi people are associated with sawmills even though there are also East Asians in the sawmills. Several sawmills and Punjabi farms are hired by collective stock. Sawmill of Punjabi becomes a place where Punjabi can get skilled labor, or alternatively, look for work. In 1923 the Indo-Canadian sawmill included Bharat Lumber Company in Vancouver, Virginia Lumber Company at Coombs, Mayo Lumber Company and Tansor Lumber Company in Duncan, and the Eastern Lumber Company at Ladysmith. In that year Indo-Canadians also worked in sawmills in Vancouver, Fraser Mills, New Westminster, and Victoria owned by non-Indo-Canadians.
the 1960s through the modern era
In 1960 Punjabi continued to be part of the sawmill business. In 1973, very few Sikh women worked, so most of the workers were men. Most working women do so in government agencies because there is a belief that private businesses will discriminate against them: jobs that women often do are priesthood and office posts. Many men work in logging and sawmills.
In about 1987 about 9,600 agricultural workers in the Fraser Valley/Lower Mainland region were Punjabi immigrants, who make up 80% of the agricultural workers in the area. In the 1970s these agricultural workers operated under a contract system involving contractors who carried their cargo and took a paycheck from their salary. Illegal and legal immigrants often have little English fluency and knowledge of Canadian work habits, and some are also illiterate. The contractors themselves are also East Indian Punjabi. The nature of the work system per unit, which pays with the product instead of using salary, keeps these workers dependent on the contractor, because they are asking for a down payment offered by the contractor to them, and they become dependent on these loans.
East Indian agricultural workers often discuss their problems with family and friends and at meetings at the gurdwara, and this is a factor in establishing an association of agricultural labor rights.
Canada's first Indo-Canadian travel agency is the Bains International Travel Service, founded in Victoria by Kuldeep Singh Bains. The members of the Bains family set up a branch business in British Columbia. The original company closed around 2002, shortly after receiving the award for being open for 50 years.
Institution
The Eastern India Citizens' Welfare Association (EICCWA), which is politically representative of Indo-Canada from all religious backgrounds, was founded in the 1950s. It has absorbed some of the functions of the Khalsa Diwan Society (KDS).
The East Indian Women's Association makes recreational events open to the wider public. Events include dinner and a fashion show.
The Fraser Valley Indo-Canada Business Association represents the Indo-Canadian business in the Abbotsford region. Established in 1987.
The Australia-Canada Cultural Association of Victoria (ICCA) is managed by Victoria-based Indo-Canadians. Founded in the early 1960s.
Prince George's Immigrant and Multicultural Services Society, founded by Baljit Sethi, serves the Indo-Canadian community in the northern part of the province.
Punjabi agricultural workers in British Columbia are involved in the formation of the Canadian Agricultural Workers Union (CFU) and the Committee of Organic Agricultural Workers (FWOC).
Around the year 2015, the Abbotsford Police Department has an Indo-Canadian Teachers Support Group and a Multicultural School Based Prevention prevention group focused on Indo-Canadian students at Abbotsford schools. The department also offers the Punjabi-speaking "Parent Youth Group" for Indo-Canadian parents. Additionally the Abbotsford Addiction Center, along with the police department, offers the Info-Canada support group available in English, Punjabi, Hindi and Urdu.
Media
Indo-Canadian newspapers outside the Vancouver area include The Canadian Sikh , published in Victoria.
Politics
Kuldeep Singh Bains, an Indo-Canadian in Victoria who came from Mahilpur, Punjab and moved to Canada in 1938, engaged in political activism in the 1940s and 1950s. Bains joined International Woodworkers of America (IWA) and advocated equal pay between Indo-Canadian and Caucasian sawmills. He advocated for an Indo-Canadian vote in the 1940s. A decade later he protested the Indo-Canadian immigration law in the early 1950s by contacting the Canadian Immigration Ministry.
In 1941, Naranjan Singh Grewall moved from Toronto to Mission City. Grewal was elected to the Board of Commissioners of the City Mission Village Corporation in 1950 with a large percentage of votes, making it the first Indo-Canadian selected for political office in British Columbia and, it is believed, in all of North America. He was re-elected in 1952 and exalted by his fellow commissioner as Chairman of the Village Board of Commissioners in 1954. A graduate and union official, and known as a sportsman and philanthropist and carpenter, he eventually had six sawmills. and is active in community affairs serving on the board or as chair of various organizations, and is instrumental in helping to create Mission City's tree fields. A humanitarian worker with strong pro-labor beliefs despite his role as factory owner, he ran unsuccessfully to the Commonwealth Federation of Cooperatives (the current predecessor of the New Democratic Party) in the 1956 provincial elections. He was shot dead on July 12, 1957 at the age of 48. Grewall Street in Mission is named in his honor.
Irene Bloemraad, author of "Diversity and Selected Officials in Vancouver City," wrote in 2009 that Indo-Canadians from British Columbia are demographically "overrepresented" in the Canadian Parliament and that they "made tremendous political breakthroughs" in the 1999-2009 period. In 2013, the Canadian Parliament has three Indo-Canadian members from British Columbia, Nina Grewal (Fleetwood-Port Kells, Conservative), Jinny Sims (Newton-North Delta, NDP), and Jasbir Sandhu (Surrey North, NDP).
Culture
Many British Punjabi Sikh Punjabi families eat East Indian cuisine any time of the day, practice Sikhism, prioritize families, and speak Punjabi. Many Punjabi-Sikh parents in British Columbia try to pass on their cultural values ​​to their children, and Ruby Rana and Sukkie Sihota, author of "Counseling in Indo-Canadian Communities: Challenges and Promises," writes that in many cases, "Disconnect between the dominant home culture and Western culture."
With regard to Sikh history in India and Sikhism, Rana and Sihota wrote, "Many Punjabi-Sikhs in BC have shaped opinions and values ​​on the basis of major religious and/or cultural trauma occurring in the history of India and the state of Punjab."
Sikh small towns in British Columbia tend to have greater interaction with other ethnic groups, while urban Sikhs in Vancouver have fewer interactions.
The first official Canadian legacy site that has no French and British relics is the Gur Sikh Temple in Abbotsford, which opened in 1911.
by generation
In 1929 Perry wrote that the Sikhs in Victoria "virtually without exception dress nice and comfortable, dressed in modern Canadian outfits" with the only unique objects are bracelets and turbans.
The Indo-Canadians emigrated after 1947 had different attitudes compared to those who immigrated before 1920: the former were more lenient in their Sikhism practice than the latter and had wider relationships with and less hostility towards White ( gora ) Canadians. Mid-20th century second wave of Indo-Canadian Sikh immigrants had a tendency to acquire material goods such as cars and residence and to engage in upward mobility. They believe they can gain respect from others through asset ownership.
In the 1960s a group of Canadian-born people with lack of fluency in Punjabi and a sense of confusion between two cultures had formed; they were shaped strongly by Canadian mass media exposure. Ram P. Srivastava of the University of Calgary writes that Indo-Canadian young people in the 1960s had only limited control of their parents and "got closer to other teenagers in their love of music, adventure, romance, and excitement, than to their own traditional. " The values ​​of East India. "
Indo-Canadian Sikh first-generation cultural practices, including traditional Sikhism, matchmaking, and endogamy, began to disappear with assimilation. The second wave of immigration revived these practices in British Columbia. Ames and Inglis stated in 1976 that the "Empire" was strengthened by continuing immigration and contact between them in Canada and the people of India. They claim that although many SM Sikhs do not wish to westernize or assimilate into Canadian society, although they want to modernize, they are "assimilated in ways that are quite accidental" because they react to "a complex and unstable mix of Canadians" and traditional and modern Indian ideals. "
In 1976 Ames and Inglis stated that the Canadian-born people were small in number and had no influence in the Indo-Canadian community, while those who immigrated after World War II had become leaders of the Indo-Canadian community.
Ames and Inglis also reported that, in 1976, intergenerational and inter-family tensions regarding the changing role of women and women's liberation began to take shape. They report that highly educated women are less likely to stay in an arranged marriage.
Family life
In 1976 Ames and Inglis stated that since the British Columbia wage earned by people is the standard of income, rather than the land held by the family, there is no need to have a common household where some relatives with male kinship, or agnates , and their close relatives live together.
In 1974 parents and/or older families often arranged marriages for young people living in British Columbia. In the 1960s marriage arrangements were organized in British Columbia, unlike in India, were required to have an extensive network of relatives and friends and have the funds to travel between Canada and India. Canadian-born men are generally paired with women born in India. Generally there are more weddings between Canadian-born daughters and Indian-born boys than among Canadian-born couples.
Ames and Inglis claim that land ownership is still a feature appreciated by the British Columbia Sikh; Young men are expected to buy property with the funds they have collected over the years, and parents have a habit of giving home to their newly married children or letting them live in it without rent.
Festivals
The Fraser Valley Indo-Canadian Business Association organizes an annual Vaisakhi lunch in Abbotsford.
The Indian-Canadian Cultural Association of Victoria holds the annual India Fest Mela. It started around 2009 and includes Indian dance, cuisine, jewelry and fashion.
Religion
In 2001 Statistics Canada there were 135,305 Sikhs and 31,500 Hindus in British Columbia. 99,005 Sikhs and 27,405 Hindus are in Metro Vancouver. The ability to freely practice Sikhism is the reason why many Sikhs immigrate to Canada. Around 1973-1974 Ames and Inglis stated that there were British Columbia Sikhs who were not actively participating in religious ceremonies but that "little if any Sikhs have converted to Christianity".
Many smaller Indo-Canadian communities have two gurdwara. These communities include Kamloops, Prince George, and Terrace. The 1997 disagreement about the dining room of the Surrey army resulted in the Sikh community split into two.
Many of the earliest gurdwaras were built in "factory colonies." Often they are built in place because of the difficulty of transport to other places. The first Gurdwara founded in the factory colony was in Burquitlam, at Fraser Mills. Mill colony gurdwaras separated from Canadian mainstream society. After the factory colony was dissolved, the gurdwara often went with them. For example, Burquitlam gurdwara has been ratified.
In 1971, the Canadian government introduced a policy of multiculturalism, and this resulted in the Sikh community establishing urban aristocracies using traditional architectural styles. Gurdwara recently opened in a former church in rural British Columbia in the 1970s. This is because of the general increase in Sikh immigration. The expansion of the Sikh community in British Columbia continued into the 1980s.
On April 1, 2013 Canadian Conference The Mennonite Brethren Churches have an Indo-Canadian outreach mission at MB's South Abbotsford Church (B.C.) and in the Fraserview area.
Sikh religious organizations
Many of the earliest urban architects were operated by the Khalsa Diwan Society (KDS), which is headquartered in Vancouver, while the small town gurdwara has separate management. The first Gurdwara in Vancouver opened in 1908 by KDS. In 1911 KDS opened a gurdwara in Abbotsford, and then opened a gurdwaras in New Westminster and Victoria. Many gurdwara in urban areas are near the Sikh community or factory camps. The SM cities that had gurdwaras in 1920 included Abbotsford, Fraser Mills, Golden, Nanaimo, New Westminster, Paldi, Vancouver, and Victoria. In 1973 the cities with KDS temples were Abbotsford, Mesachie Lake, New Westminster, Paldi, Port Alberni, and Vancouver. But New Westminster Khalsa Diwan became Sikh society itself the following year. In 1975, the Khalsa Diwan Society of Abbotsford also split up, since the Abbotsford drama title was transferred to a separate entity. The Abbotsford Sikhs want to have local control over their puppets, the Gur Sikh Temple.
In 1953, tensions between the more religious Sikhs (often newcomers), and more Western Sikhs (those who have adopted western standards, such as clothing or the name Anglicization), resulted in the Akali Singh Society established in Vancouver and Victoria to preserve orthodoxy. Sikhism, opened another temple at Port Alberni in 1973. A gurdwara in Victoria that did not rely on Akali Singh and KDS was opened in 1973.
The main Sikh temple in Victoria, in 1929, was a wooden building painted on Topaz Avenue. That year Perry wrote that the temple was "not comparable to many Christian churches" in Victoria but it was "rough and tacky, perhaps, compared to" Harmandir Sahib (Golden Temple) in Amritsar.
Research
In 1923 Walter de Gruyter of Germany published Hindustani Workers in the Pacific Coast by Rajani Kant Das. In 1976, Lal claimed that the book was outdated by new evidence and that it "focused on the subject" in a rather general way, "but it was still" the single most important work in East India. "
Source of the article : Wikipedia
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