South Asian Canadians in Greater Vancouver

South Asian Canadians in Metro Vancouver form the third-largest ethnic group in the region, comprising 291,005 or 12% of the total population. Sizable South Asian communities exist within the city of Vancouver along with the adjoining city of Surrey, which houses one of the world's largest South Asian enclaves.

Most South Asian-Canadians in Greater Vancouver and cities adjacent to it are Punjabi Sikhs. This differs from the overall composition of South Asians in Canada as they are almost equally divided among the Sikh, Hindu and Muslim faith groups. The large proportion of Sikhs in Vancouver has thus changed the perception of "Punjabi" and "Sikh". In Vancouver, both are viewed as the same, and therefore both are used interchangeably with one and other.

67% percent of South Asian-Canadians in Canada live in the Toronto and Vancouver areas as of 2016, together making up nearly 30% of the combined populations of the cities.

History

Early
South Asians first settled in Vancouver in the late 19th century. The pioneers were men, mostly Sikhs from the Punjab region of British India. These individuals first arrived in 1897 when a contingent of Sikh soldiers participated in the parade to celebrate Queen Victoria's Diamond Jubilee by traveling across the British Empire. On their journey home, they passed through Vancouver where some remained as Canada's first South Asian settlers. Soon thereafter in 1904 the Empress of India arrived in Vancouver. On board was the first large contingent of South Asians to settle in Vancouver.

Most of the early South Asian pioneers worked in the sawmill industry and thus settled in areas along False Creek and the Fraser River including Kitsilano, Fraser Mills and Queensborough. A Gurdwara (Sikh temple) was constructed in Kitsilano in 1905; this was the first Sikh temple to be constructed in Canada. Later, in 1908, another temple was constructed in Fraser Mills.

At the turn of the century the Mayor of Vancouver did not permit cremation, so when the first Sikh died in 1907 he could not be cremated in the Vancouver city limits. Christian missionaries did not permit him to be buried with whites. Even though the missionaries promoted burial, the Sikhs instead cremated the man in a distant wilderness. This prompted Sikhs to establish their own religious institutions. In 1908 the Canadian Dominion government had a plan to obtain labour for sugar plantations in British Honduras, now Belize, by recruiting Punjabis in Vancouver. The plan was not tested because the Punjabis had already found employment.

Anti-South Asian sentiment was present in early years of settlement. During the most infamous anti-Asian riot in BC history (Anti-Oriental Riots of 1907), South Asians were spared as they remained indoors. However, in 1914 Canadian authorities turned away the Komagata Maru and most of its passengers; this vessel carried Punjabi Sikhs, Muslims and Hindus who were intending to move to Canada. This incident later provoked persons of Indian origin residing on the North American West Coast to oppose discrimination against their ethnic groups.

The system of sponsoring Vancouver-based South Asians sponsoring relatives in India to immigrate to Vancouver began in 1919, when the Canadian government began permitting children and women based in India entry into Canada.

By 1923 Vancouver became the primary cultural, social, and religious centre of British Columbia Indo-Canadians and it had the largest East Indian-origin population of any city in North America. However, immigration restrictions until the 1960s meant the South Asian community in Vancouver was relatively small. After the partition of India in 1947, unity among Punjabi Sikhs and Muslims in Vancouver wavered; few Pakistani Punjabis began to have any sense of affinity with Punjabis from India.

Mid 20th Century
By the 1960s, the immigration patterns of Sikhs arriving to Canada changed, with Ontario becoming a secondary centre of immigration. By contrast, in earlier decades British Columbia was the sole major point of Sikh immigration to Canada. In addition, the first major non-Sikh immigration wave to Vancouver occurred during the 1960s.

While still representing less than 10% of the South Asian population in the region, additional immigration to Vancouver of those of non Punjabi backgrounds residing in India, Fiji, and England occurred in the late 1960s. Immigration from Fiji continued to occur in the through the 1970s. Other groups immigrating to Vancouver in the same decade included Sri Lankans, Ismaili Muslims, Gujarati Hindus from East Africa and non-Punjabi Pakistanis. Soon, additional South Asian groups from Fiji, England, East Africa, East Asia, the Caribbean, and Southeast Asia arrived in Vancouver. However non Punjabi immigration to Vancouver remained small and by 1981 nearly 90% of the entire South Asian population in Vancouver remained Punjabi.

Punjabi Canadians began occupying all areas of Vancouver in the 1960s. Consequently, concentrations soon developed in South Vancouver and South Burnaby. In the late 1960s, the Punjabi Market (Little India) was founded in the Sunset neighbourhood of South Vancouver. In the following decade, Punjabi populations began appearing in Delta, Richmond, and Surrey. Vandalism against houses owned by Indo-Canadians and a Sikh gurdwara occurred in the 1970s, especially in 1974-1975 in Richmond. By 1981, the Punjabi population in Metro Vancouver increased to nearly 30,000, including about 2,288 Hindus with the remainder being Sikhs.

Late 20th century
Immigration rapidly increased in the late 20th century; around 70,000 South Asians moved to Vancouver during the last two decades of the century, from 1981 to 2001. In the same timeframe, India supplied just over three quarters of the total South Asian immigration to Vancouver. Interestingly, during this period the second largest source country of South Asians was Fiji, which supplied nearly 15% of South Asian immigration to Vancouver. Others originated from Bangladesh, Nepal, Pakistan, and Sri Lanka.

Some passengers on board Air India Flight 182, which crashed in 1985, were from Greater Vancouver. The bomb that went on AI182 was first placed on a connecting flight that departed Vancouver. Since then, there have been memorial services held at Stanley Park. The Ceperley Playground at Stanley Park has a memorial listing the names of the passengers.

By the mid-1980s wealthier South Asians were moving to Surrey from South Vancouver because land in Surrey was more inexpensive. The population continued to swell throughout the region thereafter; by 1991, the South Asian population grew to over 75,000 in Metro Vancouver.

In 1996 a controversy occurred when Dr. Stephens, a doctor in San Jose, California, put advertisements for sex-selection services which would allow parents to reject female children. The Coalition of Women's Organizations Against Sex Selection, organized by Mahila, a women's group headquartered in Vancouver, criticized Stephens. In 2006 the Royal Canadian Mounted Police (RCMP) stated that there had been attempts to extort and kidnap people in Surrey; the RCMP did not disclose when the attempts occurred and who the targets were. The RCMP stated that businesspersons of Indo-Canadian origins in Surrey need to take precautions. In response, the president of Sikh Alliance Against Violence, Kandola, stated that the warning was too vague and could cause unnecessary panic and confusion.

21st Century
In August 2008, during a community meeting, the Prime Minister of Canada gave an apology for the Komagata Maru incident in a park, in Surrey. Some members of Canada's Indo-Canadian community argued that he should have apologized in Parliament.

In 2010 Charlie Smith, the editor of The Georgia Straight, criticized area news reports which stated that South Asians were disproportionately connected to gay bashings; Smith argued that it is not fair to lump all South Asians together and label them with the same description, citing the ethnic diversity within the community. He also cited the fact that no Indo-Canadian professionals were charged with any such crimes. He added "I doubt there is a single university graduate among the lot."

Demographics
Today, there are nearly 300,000 South Asians in Vancouver, representing 12% of the total population. Of them, 243,135 were classified as East Indian, 30,670 were Punjabi, 10,820 were Pakistani, 7,200 were South Asian, n.i.e., 5,070 were Sri Lankan, 1,510 were Bangladeshi, 1,155 were Nepali, 1,055 were Tamil, 525 were Sinhalese, 755 were Bengali, 315 were Goan, 615 were Gujarati and 150 were Kashmiri.

Ethnic and national origins
Presently, the vast majority of the South Asian population in Vancouver remains of Sikh Punjabi heritage. Today, the Punjabi population in Vancouver is 187,530, representing nearly 8% of the total population. Of this, 83% of Punjabis in Vancouver are Sikh, with the remaining 17% being Muslim or Hindu.

The heavy concentration of Punjabis in Vancouver differs from the South Asian populations in Toronto and other central and eastern Canadian cities, as those groups have more balance and diversity in their South Asian linguistic groups. Despite the dominance of Punjabis in the region, the South Asian population  in Vancouver nonetheless remains diverse; minority populations of Gujaratis, Bengalis, and individuals from South India as well as East African Ismailis, and Fijian Indians are present.

Language

As of 2016, the most prominent South Asian languages spoken in Metro Vancouver include Punjabi, Hindustani (Hindi-Urdu) and Gujarati.

The Punjabi speaking population in Vancouver has witnessed large growth over recent decades. In 1986, around 30,000 individuals in Metro Vancouver spoke Punjabi; by 1991, this number grew to around 40,000. Presently Punjabi speakers number nearly 200,000, accounting for nearly 10% of the region's total population. Punjabi is also the fourth most commonly spoken language across Metro Vancouver, after English, Cantonese and Mandarin.

Due to prominence of Punjabi in the region, the City of Vancouver, British Columbia, and Canadian federal institutions in Vancouver have literature and office signage using the Gurmukhi script. Of the Punjabi speakers in Canada, most are located in the Vancouver and Toronto areas (predominantly Surrey and Brampton).

Religion

The 1992 Census stated that about 65% of the persons of South Asian origin in the Vancouver Census Metropolitan Area were Sikh. In addition, 20% were Hindu, and 15% belonged to other religions. The other religious groups included Buddhists, Christians, Jains, Muslims, and Zoroastrian Parsis. Ismailis were among the Muslims.

Sikhism

Vancouver is home to Canada's most influential, oldest, and largest Sikh community. In 2001 Sikhs became the largest non-Christian group in the metropolitan area.  As of 2011, the Sikh population in Metro Vancouver numbers 155,945, representing nearly 7% of the region's total population.

Until the 1960s Sikh religious organizations were the primary political interest groups of the Indo-Canadian community in the Vancouver region, and Sikh gurdwaras (Sikh temples) in Vancouver were the city's only community centres for the Indo-Canadians until the 1960s. This meant that the gurdwaras at the time also gave social outlets to Punjabi Hindus and Muslims along with other South Asians. By 1981, gurdwaras mainly filled religious purposes. Many major gurdwaras in Greater Vancouver were initially established in isolated areas, but these areas over time became urbanized.

As Vancouver has an extremely high proportion of Sikhs, being Punjabi in the region has come to mean, exclusively, being Sikh. While making up a majority of the Punjabi population in India and Pakistan, this definition has come to exclude Punjabi Muslims and Hindus who reside in Vancouver as a minority.

Hinduism
As of the 2001 Statistics Canada there were 27,405 Hindus in Greater Vancouver.

In the past, Hindus went to Sikh gurdwaras because they lacked their own Hindu temples. Historically there were ten times the number of Punjabi Sikhs compared to Punjabi Hindus.

In 1972 Indo-Fijian Canadians established the first Hindu temple in Vancouver. Around the 1970s Punjabi Hindus began having fewer interactions with Sikhs, and in general became more distant from Punjabi Sikhs, as they established their own Hindu religious organizations. This occurred as the Indo-Canadian community increased with more and more immigration. As of 1981 Vancouver had 6,865 Hindus, about one third of them ethnic Punjabis. As of 1988 there was no specific Punjabi Hindu organization in Greater Vancouver. Because the Gujarati society morphed into a Gujarati Hindu society, Gujarati Hindus had religious and social functions from both the Vishva Hindu Parishad, the primary Hindu temple in Vancouver, and from their ethnic society.

As of 1988 the primary Hindu temple in the area was the Vishva Hindu Prasad, which in 1982 had about 500 members who paid dues. In 1974 Vishva Hindu Prasad received its own building, a former community centre for an adjacent church. The temple building has a kitchen in the basement and the temple on the primary floor. Its worshipers include South Indians, Bengalis, Gujaratis, and Punjabis. Its primary language is Hindi; Hugh Johnston stated that this "has been an obstacle for the South Indians". The first head priest was an East African Punjabi who was of the Brahman caste and a part of Arya Samaj. A South Indian Vedantist priest began participating in 1981 after the first priest did not participate in a ceremony to install idols and, after a political struggle, resigned.

Other temples included a Hare Krishna temple and the Shiv Mandir. Westerners supported the former and Fijians supported the latter.

Islam
As of 1988 the B.C. Muslim Association has a majority Fijian membership. The Pakistan Canada Association, according to Hugh Johnson, "have played a leading role in its affairs." By 1983 there was a mosque and community centre in Richmond and a mosque in Surrey controlled by this organization. The primary language used in the mosque is English. In addition to Indian Fijians and Punjabis, Arabs and other non-South Asian ethnic groups are a part of the mosque.

Originally Muslims participated in Sikh gurdwaras. After 1947 Indo-Canadian Muslims continued having a relationship with Sikhs but began referring to themselves as "Pakistanis"  due to the Partition of India. The B.C. Muslim Association was established in 1966. Around the 1970s Punjabi Muslims began having fewer interactions with Sikhs, and in general became more distant from Punjabi Sikhs, as they established their own Muslim religious organizations. The movement of South Asian professionals of Pakistani national origins from other Canadian provinces into Vancouver caused existing Punjabi Muslims to move further away from Punjabi Sikhs. Immigration from several countries, including Fiji and Middle Eastern countries, increased the Indo-Canadian Sunni Muslim population. Several South Asian groups, including Indo-Fijians, together established one of the Vancouver area's first permanent mosques. There were 8,000 Muslims that were a part of the B.C. Muslim Association in 1983.

Christianity
As of 1997 there are eight Punjabi Christian churches in Greater Vancouver. In February 2014 the Punjabi Masihi Church had about 300 worshipers, most of them of South Asian origins. It was the first ever Punjabi Christian church to be established. Most of its services are held in English, while some are also in Hindi, Punjabi, and Urdu. It originally operated in an annex of the Delta Pentecostal Church in Delta. Construction on its standalone congregational building in Surrey began in 2008; initially, , it was scheduled to open in March of that year and there are further plans to build additions until the building has a total of .

Other religions
Anand Jain, a person quoted in a 2006 Vancouver Sun article, stated that the Lower Mainland region may have around 60 Jain families.

Geography

In the 1960s there was no particular residential concentration of South Asians in the Vancouver region. However, in the following decade southeast Vancouver housed the primary concentration of the Metro Vancouver's South Asian community. A secondary concentration soon also developed in the Edmonds neighbourhood of South Burnaby. In the 1980s South Asians were located throughout Greater Vancouver and not only in South Vancouver and South Burnaby. By 1986, within Greater Vancouver, about 66% of Indo-Canadians lived in Vancouver city while about 33% lived in Burnaby, Richmond, Surrey and other suburban cities.

The largest concentration of South Asians in Vancouver is mostly focused in the Sunset neighbourhood, which houses the Punjabi Market (Little India). Many immigrants began settling the Southern Slope area in the 1960s and 1970s. This was due to the proximity of the gurdwara and the lumber mills. In recent years, the numbers of businesses in the Punjabi Market has declined as South Asians moved to suburban areas such as Surrey, Delta and Coquitlam. Punjabi language street signs are visible in neighborhoods that have large numbers of Indo-Canadians.

In the 1990s and 2000s, many new immigrants from South Asia began moving to Surrey and Delta. This is reflected in the shift of Punjabi speakers in the region. In 1991, only 20% of those who natively spoke Punjabi in Metro Vancouver lived in Surrey. By 2016, this number had almost completely reversed as nearly 60% of Punjabi speakers in Metro Vancouver were situated in Surrey. Today, South Asians make up more than 32% of the population population of Surrey, and they are the largest visible minority group in the city. Of all of the Canadian municipalities, Surrey has the second-highest concentration of South Asians. Surrey includes many shopping centres, Gurdwaras, Mandirs and Mosques catering to the South Asians community. Surrey has been viewed as the South Asian equivalent of Richmond, which houses an equally large Chinese population. Most persons of South Asian origins in Surrey are Indo-Canadians, or have Canadian citizenship. In 2009 Judy Villeneuve, a member of the Surrey City Council, stated that the main developers of Surrey were the Indo-Canadians. By 2009 the City of Surrey had posted job advertisements in the Indo-Canadian Times.

Newton and Whalley are the two largest South Asian neighbourhoods in Surrey.
South Asians make up 62.1% of the immigrants in Newton while the total number of immigrants make up over 40% of Newton's total population. In 2013 Surrey had begun construction of a new "Little India" in Newton, with a plan to supersede the Punjabi Market in Vancouver. Construction was completed in 2016 with Little India fronting the intersection of 128th Street and 80th Avenue.
As of 2013, many younger Indo-Canadians are moving to areas in Vancouver and Burnaby close to their places of work instead of areas with concentrated Indo-Canadian populations.

Holidays

Vaisakhi

The largest celebrated holiday and festival across Vancouver is Vaisakhi. The Vaisakhi parade takes place in Vancouver and Surrey every year, is the largest outside of India. The British Columbian government recognized the parade in 1995. The Vancouver Vaisakhi parade draws over 200,000 visitors and is the largest festival in the city. The Surrey Vaisakhi Parade draws up to 500,000 visitors.

Diwali
Sikhs, Hindus, and Jains in the Vancouver area celebrate Diwali. Events related to Diwali are held in Vancouver and Surrey, including DiwaliFest, which was established in 2004 as "Vancouver Celebrates Diwali". Within the Lower Mainland region DiwaliFest is one of the largest such events.

Other
The Indian Summer Festival is held every year. Canadian Broadcasting Corporation (CBC) Vancouver sponsors the festival.

Several South Asian organizations, including religious and regional-based groups, manage celebrations and cultural events.

As of 1988 Bengali Hindus in the Vancouver area celebrate Durga Puja.

Economy

Many Indo-Canadians work as taxi drivers in Vancouver. Other Indo-Canadians have professional jobs and many also own their businesses. They are a community in diverse professions.

James G. Chadney, the author of the 1984 book The Sikhs of Vancouver, stated that "one knowledgeable informant" told him that due to "business purposes" many wealthy Vancouver Sikhs use their company or the name of their spouses to legally list their residences.

During the Indo-Canadian community's early history, many members worked in sawmills within the Vancouver city limits and in areas which would become suburbs in Greater Vancouver. They also opened firewood businesses. Indo-Canadians entered this sector because they were not permitted to enter several other occupations. By 1991 Indo-Canadians continued to be active in the wood business, and Indo-Canadian construction, wood processing, and distribution businesses opened by the 1980s. As of 1998 most of the businesses were located in Vancouver, North Delta, and Surrey. Within Greater Vancouver, about 2,300 men of South Asian heritage each worked in the construction and wood processing areas in 1991, and during the same year there were about 2,000 men of South Asian heritage working in the Greater Vancouver transportation sector.

According to Michael M. Ames and Joy Inglis, authors of "Conflict and Change in British Columbia Sikh Family Life," as of circa 1973-1974, within the Vancouver Lower Mainland area, about 20% of Sikhs are managers and foremen and about 80% work in semi-skilled or unskilled jobs; most of the latter are in the lumber sector. Others were accountants, importers, salespeople, shopkeepers, and truckers. Ames and Inglis stated that they got the supporting data from August 1951-December 1966 marriage records, as well as donor lists, at the Vancouver Khalsa Diwan Society temple.

Businesses
Indian restaurants in the Punjabi Market and other parts of the Vancouver area serve Punjabi food and other South Asian cuisines. The majority of Indo-Canadian restaurants focus on the cuisine of northern India. Fodors wrote that Vij's, a restaurant established by Vikram Vij that prepared South Asian food with Canadian ingredients and produce, "shook up the Vancouver food scene" in the 1990s when it first opened. There are also many Indian restaurants in Surrey. In 2013 Alexandra Gill of The Globe and Mail wrote that in regards to area food critics the Indian restaurant scene was "a largely unknown dining landscape."

Other businesses operated by the South Asians, as of 1988, included automobile dealerships, contractors, insurance agencies, jewellers, real estate agencies, sari shops, sweet shops, and travel agencies.

In 1970 there were no specialized South Asian movie theatres in the Vancouver area; five of them appeared by 1977, and there was one more by 1980.

Institutions
In 1988 Hugh Johnston wrote that "Vancouver's South Asian community was an unweildy entity without a great sense of common purpose" even before the 1984 assault at Amritsar, and that because of the Khalistan-related tensions there was no "effective umbrella organization" in existence. The National Organization of Canadians of Origins (NACOI) in India, founded in 1977, had a British Columbia chapter, but Shiromani Akali Dal Sikhs chose not to take part, and Khalsa Diwan Society extremist Sikhs hijacked the British Columbia chapter in 1985. The promotion of the multicultural policies in Canada in the mid-20th century also caused additional organizations, including those funded by governments and private entities, to be founded.

Integration, Immigrant, Employment, and Health Associations
In 1947 the East Indian Canadian Citizens' Welfare Association (EICCWA) or the Canadian East Indian Welfare Association opened. It was officially not a part of any gurdwara. Members originated from both the Khalsa Diwan Society (KDS), a Sikh society which historically had de facto dominance in the organization; affiliates of the KDS; and the Akali Singh Society. The organization began taking political functions from the KDS. By 1961 it was the primary Vancouver-area organization representing Indo-Canadian interests. The organization avoided publicity to reduce chances of negative public attention while it promoted quotas for Indo-Canadian politicians. Hugh Johnson wrote that "resentment" sometimes resulted from the KDS's dominance. Dusenbery wrote that the organization, by taking the entire East Indian community into its scope, promoted the idea that "there exists a distinct "East Indian" ethno-cultural group sharing unique interests and activities" and therefore "implicitly accepted the Canadian view of social reality". Prior to the 1977 formation of the NACOI it was the sole pan-South Asian organization in Vancouver.

The Multilingual Orientation Service Association for Immigrant Communities (MOSAIC) serves newly arrived immigrants in the city of Vancouver and also is involved with social concerns. The organization Options serves immigrants, particularly adults, by providing referrals and resources; it is headquartered in Surrey. New immigrants in the Surrey and also Delta, particularly adults, receive services from the Surrey-Delta Immigrant Services Society.

A senior centre for Sikh persons in Surrey opened on November 29, 1994.

Issues related to employment and labour are handled by the Progressive Intercultural Community Services Society (PICS), which serves Vancouver and Surrey.

The Rainbow Project, an organization involved in health-related matters, is based in Surrey.

Ethnic and national organizations
As of 1988 there is no specific Punjabi ethnic organization in Greater Vancouver while there are dedicated ethnic organizations for the Bengalis, East Africans, Gujaratis, and South Indians. The Gujarati association became a Gujarati Hindu organization exclusively even though Hindus, Ismailis, and Parsis had worked to establish the organization; the post-1974 growth of Ismailis caused the focus of the organization to change.

As of 1988 there are about 700-800 members of the Pakistan Canada Association in Greater Vancouver, with most of them being ethnic Punjabi. English and Urdu are the organization's primary languages. The Pakistan Canada Association Centre serves as the hub of activity. The association organized in 1963, had about 200 members in the Vancouver area in 1983.

Cultural organizations
The youth committee Guru Nanak Sikh Gurdwara in Surrey established "Sikh Skillz," an Indo-Canadian arts organization that originally had a focus on music but later branched into television.

Politics
As of 2011 three South Asian and East Asian-dominated "ridings" are in Greater Vancouver: Burnaby-Douglas, Newton-North Delta, and Vancouver South.

Politics in Vancouver
Until the 1960s Sikh religious organizations were the primary political interest groups of the Indo-Canadian community in the Vancouver region.

In 1973 Dr. Venkatachala Setty Pendakur, an Indo-Canadian, was the first visible minority elected to the Vancouver City Council. He served one term, which ended in 1974. He was defeated in his re-election campaign that year, and in 1985 there were no Indo-Canadians who had any elected positions in area municipal governments.

Irene Bloemraad, author of "Diversity and Elected Officials in the City of Vancouver," stated that the at-large voting system used by Vancouver makes it difficult to elect women and minorities, and that the council's majority White demographics were "probably" influenced by the original rationale of the at-large system, to "keep those with social democratic ideologies out of politics". The ward system was abolished in 1935. Charlie Smith of The Georgia Straight wrote in 2004 that from 1990 to 2004 there had been difficulty in having Indo-Canadians elected to City of Vancouver municipal positions. That year, the President of the Ross Street Sikh Temple, Jarnail Singh Bhandal, advocated for a ward voting system in the City of Vancouver so that Indo-Canadians and other ethnic minorities have more of a chance to be elected. During a 2004 failed election proposal to reinstitute the ward system in the City of Vancouver, the area with the highest concentration of Indo-Canadians mostly voted in favor of reestablishing it. In 2008 Kashmir Dhaliwal, a candidate for the Vision Vancouver council, stated that he had plans to legally challenge the at-will voting system. Dr. Lakhbir Singh, a candidate for the Vancouver School Board, criticized the at-large voting system, saying that it discriminates against Indo-Canadians and that he would join the legal challenge. Smith accused the voting community of Vancouver city of racism, saying that racism results in a lack of votes for South Asian candidates.

Politics in Surrey
The first Indo-Canadian elected to Surrey's city council was Tom Gill, who was elected in 2005.

In 2014 Barinder Rasode campaigned to be the Mayor of Surrey. Kalwinder "Kal" Dosanjh, a former Vancouver Police Department officer, joined One Surrey, Rasode's political party, and campaigned to be a member of the Surrey city council in 2014.

Kristin R. Good, the author of Municipalities and Multiculturalism: The Politics of Immigration in Toronto and Vancouver, stated in 2009 that Surrey's Indo-Canadian community was politically fragmented, including along religious lines.

In October 2014 a series of political campaign signs in Surrey showing South Asian candidates were vandalized. Signs belonging to Surrey First and SafeSurrey Coalition, two political parties, were defaced, with only names of Indo-Canadian candidates crossed out. Tom Gill accused racists of defacing the signs.

Politics in other cities

In 2005 Bobby Singh won a position in the Richmond School Board.

Kamala Elizabeth Nayar, the author of The Punjabis in British Columbia: Location, Labour, First Nations, and Multiculturalism, wrote that compared to Indo-Canadian people who were born and raised in the Lower Mainland, Indo-Canadians born in Canada whose ancestors settled in rural areas of British Columbia, and who themselves live in Vancouver, "tended to assess Canada's policy of multiculturalism more critically".

Culture
Nayar stated that third-generation Punjabis who have lived in Vancouver their whole lives have a positive opinion of multiculturalism while those who live in Vancouver but have lived outside of Vancouver before have ambivalence about it: they argue that multiculturalism can divide people while it can also protect culture.

Nayar uses the term "Punjabi Bubble" to refer to a common effect of Punjabis only associating with other Punjabis. This occurs in Greater Vancouver. Nayar stated that "The Vancouver Sikh community is more insulated from the mainstream" compared to small town British Columbia Sikhs.

An anonymous interviewee of Nayar, a woman in the third generation, stated "In Vancouver, there is pressure to live strictly according to the precepts in comparison to other places like in California." She referred to the practice of Sikhism.

As of 1988 many residents of rural Punjab, including children, women, and dependent older persons, were arriving in Vancouver due to the sponsorship of relatives. Relations among clans and the home village ancestry are major factors within the Vancouver Sikh community. Margaret Walton-Roberts, the author of "Embodied Global Flows: Immigration and Transnational Networks between British Columbia, Canada, and Punjab, India," wrote that there is a specific "spatial relationship" between the Greater Vancouver region and Doaba, a region of Punjab, to the point where Punjabi villagers recite the specific locations of their Canadian relatives.

Sher Vancouver, an Indo-Canadian LGBT support group, was founded in April 2008 by Alex Sangha, a resident of North Delta and a former resident of Surrey. Sher Vancouver has opposed antigay laws in India. The organization showcases South Asian LGBT culture in its Out and Proud Project.

Bhangra dance
The Vancouver Indo-Canadian community practices Bhangra dance and Bhangra music. In the 1960s and 1970s immigrants from the Punjab used Bhangra, as did 1980s area labour movements. Bhangra dancers and DJs both perform in the city. In 2014 Gurpreet Sian, an instructor at the Simon Fraser University (SFU) School for the Contemporary Arts, described Metro Vancouver as "the capital of bhangra outside of India" which has "the best bhangra dancers, schools and the best teams."

The City of Bhangra Festival is celebrated annually, involving Bhangra teams originating from throughout North America. Held in both Surrey and Vancouver and lasting for about ten days, it is hosted by the Vancouver International Bhangra Celebration Society (VIBC). The Museum of Vancouver put on a temporary exhibit about Bhangra, Bhangra.me: Vancouver’s Bhangra Story, from May 5, 2011 to October 23, 2011. guest curator Naveen Girn and curator of contemporary issues Vivian Gosselin, received the Canadian Museums Association's Award for Excellence. As of 2014 SFU is the only North American university that offers bhangra as a course for university credit. Sian, who also serves as the executive director of South Asian arts, as of 2014 serves as the class's instructor.

Media
There is a variety of Indo-Canadian newspapers and magazines serving Greater Vancouver and the Lower Mainland. As of 1985 most of these publications were in Punjabi, while some were printed in English and Hindi. As of 2009, of all of the major ethnic categories in Vancouver the South Asians had the highest number of media products.

Newspapers
There are several South Asian newspapers in the Lower mainland. There are 2 main groups: The Asian Star group which consists of The Asian Star and The Punjabi Star newspapers, and The Voice group which consists of Voice, Awaaz, Link and Punjabi Link. The other newspapers are connected with some religious organisation or temple,
The Indo-Canadian Times is a Punjabi-language weekly and is one of the country's largest. The Indo-Canadian Voice is an online English-language newspaper published by Rattan Mall, serving the Indo-Canadian community but also covering a wide range of British Columbia and other news. Mall had been a reporter for the Times of India from 1979 to 1990, for the Vancouver Sun in 1994, and The Province in 1996, and was an associate producer what CFMT-TV (now Omni) in Toronto in 1999 and 2000. Also of note are Apna Roots: South Asian Connection, which publishes in English, and Punjab di Awaaz/Voice of Punjab, which publishes in Punjabi. In 1985 other publications included Canadian Darpan, Link, Overseas Times, Ranjeet, and Sikh Samajar. As of 1996 gurdwaras and establishments in the Punjabi Market distribute Punjabi newspapers.

The Circular-i-Azadi began publication in 1906-1907. This made it the city's first Punjabi newspaper. As of 1971 there was a quarterly publication and a monthly publication, both in English, catering to South Asians.

A South Asian paper in New York established a subsidiary publication in Vancouver during the 1970s.

In 1980 there were three Punjabi newspapers published in Vancouver. Four Punjabi papers in the Vancouver area were established in the period 1972 to 1980. As of 1980 there were no newspapers published in other Indo-Pakistani languages in Greater Vancouver.

A Punjabi journalist established a new paper, published every two weeks (one fortnight) in Vancouver, in 1972. The Anglophone publication included South Asian-related news in Canada and news related to India. This paper's target audience included all South Asian groups.

The Sach Di Awaaz is a weekly newspaper headquartered in Surrey. As of 2011 Mickey Gill is the newspaper's publisher.

Radio
In 1971 the only South Asian-catered radio services included a one and one half hour radio program on Sunday morning and a one-hour program on Friday, both on the same radio station. As of 1985 CFRO and one other area radio station broadcast programs in Punjabi and Hindi.

The first fully Indo-Canadian radio station, Rim Jhim, was established in 1987. The founder, Shushma Datt, was born in Kenya and had previously worked in the BBC's London bureau. As of 2004 Rim Jhim's listeners are East Indians, particularly second-generation women. Rim Jhim caters to persons of all religious backgrounds and its programming discusses gender, health, and social concerns. Tristin Hopper of the National Post wrote that Datt was "widely acknowledged as the godmother of Indo-Canadian broadcasting in Canada."

As of 2004 the area had five radio stations broadcasting material in Punjabi: Rim Jhim, Gurbani Radio, Punjab Radio, Radio India, and Radio Punjabi Akashwani. All of them had talk show components and four of them played music from Bollywood films and other classical and religious music from South Asia. Datt started an AM radio station in 2005; she had attempted to create an AM radio station for 20 years. By 2014 it had gained its current name, Spice Radio.

RedFM 93.1 Vancouver, an Indo-Canadian radio station, has its offices in Surrey.

As of 2004 first and second generation Indo-Canadians are the audience of Gurbani Radio, which is pro-Khalistan. Gurbani Radio does not broadcast music, and it includes talk shows focusing on Sikh religious and religio-political matters.

Punjab Radio's clientele consisted of many first and second generation Indo-Canadians. Its programming discussed political, religious, and social concerns as well as Punjabi culture.

As of that year Radio India also has a clientele of first and second generation Indo-Canadians. Its shows discuss the culture, politics, and religion of India. Radio India's headquarters are in Surrey.

Radio Punjabi Akashwani's main audience was first and second generation Indo-Canadians. Its programming discussed political, religious, and social concerns and Punjabi culture.

Pirate radio
As of 2014 several "pirate radio" stations with transmitters in northern Washington state in the United States served the Indo-Canadian community in Greater Vancouver and the Lower Mainland. These stations, all of which had programming mostly in Punjabi, were Radio India; Radio Punjab Ltd., also headquartered in Surrey; and Sher-E-Punjab Radio Broadcasting Inc., headquartered in Richmond. These stations did not get licences from the Canadian Radio-television and Telecommunications Commission (CRTC), and so they avoided paying copyright tariffs and licence fees and complying with rules regarding the station's content. Radio stations on the Canadian side had complained about the US-based pirates, saying that they unfairly received funds from advertising.

The CRTC decided to act against the pirate stations in 2014, after they had operated for years. Radio India initially stated that it had political connections; Managing director Maninder Gill had mailed photographs of himself socializing with Canadian politicians. In a presentation in October of that year Maninder Gill said that the station was going to be shut down and asked the CRTC to give him 120 days to make the shutdown; he mentioned the connections to politicians in the same presentation. The CRTC ultimately decided that the deadline to close Radio India was Midnight Pacific time on November 14, 2014. The CRTC guaranteed the closure of Radio Punjab and Sher-E-Punjab by getting compliance agreements. The details of these agreements were not disclosed to the public.

Television
Channel Punjabi programs are broadcast in the Vancouver area.

Sikh Skillz produces "Onkar TV," which is the only English-language Sikh television show made in Canada. In 2013 its third season began.

As of 2004 Now TV, the Shaw multicultural channel, and Vision broadcast shows aimed at Indo-Canadians.

In 1985 there was a Vancouver area cable television station that screened movies from India.

Education

Dedar Sihota, who immigrated to Canada in 1936 and was educated at the University of British Columbia, was the first Indo-Canadian teacher in British Columbia. He began working at Renfrew Elementary School in Vancouver. He worked at Lord Tweedsmuir Senior Secondary School, going from teacher to vice principal. He then became a principal, working at three elementary schools. He retired in 1986.

Public schools
As of 1982 the Vancouver School Board's (VSB) elementary and primary schools had 2,086 Punjabi native speakers, 526 Hindi native speakers, 123 Gujarati native speakers, 17 Urdu native speakers, and 134 native speakers of other Indo-Pakistani languages. Hugh Johnston wrote that some of the students who indicated Hindi was their primary language may have been ethnic Punjabis. As of 1973, the public schools Southern Slope area of Vancouver had the highest concentration of East Indians.

As of 2008 about 1,000 Surrey Schools students were enrolled in Punjabi classes. Other Greater Vancouver school districts offering Punjabi classes included the VSB and the Richmond School District. British Columbia schools began offering Punjabi education in 1996. As of 1985 none of the school districts in Greater Vancouver offered any classes in Indian languages as part of their standard curricula; British Columbia school systems began offering Punjabi language classes in their 5th grade through 12th grade standard curricula in 1996.

By 1993 the VSB had hired Punjabi-speaking home-school employees, and there were after-school Punjabi classes held on VSB campuses.

Circa 1989 a research team took a sample of opinions of 135 Indo-Canadian parents at the VSB. The team determined that over 85% of the sample size expressed a belief that the school system respected the identity of their children. The remainder believed that the system did not respect the identity of their children or were not sure about the question. The study was done in regards to the VSB's race relations policies.

Private schools
The Vancouver Khalsa School, which opened in 1986, is a K-10 day school. It offers Punjabi language classes and Sikh religious instruction, along with standard British Columbia curriculum. Newton Campus, which opened in 1992, is in Surrey. The Old Yale Road Campus, also in Surrey, opened in 2008. The school began leasing from the VSB after a 2009 fire destroyed the school's original site. In 2012 the VSB stated that it was not going to renew the school's lease. In 2013 the Vancouver Khalsa School had 200 students in Preschool-Grade 7. That year, the VSB stated that the B.C. Khalsa School was going to have to vacate South Hill Education Centre site.

In 2008 Sikh Academy opened a private day school program for grades PreK-7. The campus is in Surrey.

Post-secondary education
The University of British Columbia (UBC) offers Punjabi classes. This is the oldest Punjabi language education program in British Columbia. Kwantlen Polytechnic University also offers Punjabi classes.

Language education
As of 1985 several area institutions offer education in the Indian languages to area children: in addition to the Khalsa School, institutions that offered Punjabi language instruction included the Heritage Language School, which was held on Saturdays within the campus of a Vancouver high school, and several Sikh temples in Vancouver, Surrey, and New Westminster.

Educational demographics
A survey conducted in 1980 selected random households from a Vancouver Sikh gurdwara; 602 households were documented. According to the survey, there was no spoken English fluency in 37% of people who arrived between 1961 and 1974 and 42% of people who arrived between 1975 and 1980. The same survey concluded that 65% of the male household heads and almost 80% of the wives of these household heads, while in India, had no education after ages 16 or 17. In other words they never had tertiary education.

Recreation
The Indo-Canadian Tournaments Association and the United Summer Soccer League, under the United Summer Soccer Association, manage Indo-Canadian-oriented youth soccer. The association stated that each tournament-playing team of girls under 14 and boys under the ages of 13 or 14 may have up to four "imports" or non-Indo-Canadian players, while other teams may have up to two "imports". One parent of a team banned from the league for having too many "imports" criticized the practice in 2012.

Crime

By 2009, the Indo-Canadian communities of Greater Vancouver had encountered gang violence among their young males.

Bindy Johal was a prominent figure in the organized crime world. As a result of the gang wars, over 100 men of South Asian origins were murdered in a period from the mid-1990s until 2012. Between 1992 and 2002 at least 50 people died. Greater Vancouver had a peak in gang violence in the mid-2000s. The Indo-Canadian males involved in the gangs often originated from affluent families. In 2002 Scott Driemel of the Vancouver Police Department had requested cooperation from the Indo-Canadian community; until that point there had been little cooperation between Indo-Canadians and the city police.

One gang originally was active at the Sunset Community Centre had the name Sunset Boys. This gang morphed into the Independent Soldiers (IS). The Canadian Broadcasting Corporation stated that IS "brought together Indo-Canadian gangsters in southeast Vancouver" around 2001.

Baljit Sangra directed the 2008 film Warrior Boyz which documents Indo-Canadian gangs in Greater Vancouver. This film had its premiere at the DOXA Documentary Film Festival in Vancouver. This documentary is a production of the National Film Board of Canada. The documentary A Warrior's Religion, directed by Mani Amar, is also about Indo-Canadian gangs in Vancouver. It was screened in Surrey.

Surrey author Ranj Dhaliwal wrote the Daaku series of novels about crime within the Indo-Canadian community.

R. K. Pruthi, author of Sikhism And Indian Civilization, wrote that Vancouver was the centre of the Khalistan movement's militant activities in Canada but that the movement did not only conduct militant activities in Vancouver.

Relations with mainstream society

In the period 1905 to 1914, the Vancouver Daily World and Vancouver Province both negatively portrayed the South Asian immigrants. Doreen M. Indra, author of "South Asian Stereotypes in the Vancouver Press," wrote that the newspapers' view was that South Asians were "intrinsically dirty and unsanitary" people who were "both physically and morally polluting."

By the 1920s and 1930s, the newspapers still maintained a belief that, as stated by Indra, the South Asians had "negative cultural practices" and "deviant behavior", but the papers did not have a large amount of focus and did not put importance on the idea of South Asians being a social issue, partly because South Asians, who had received the right to have family members come to Canada, did not start outright activism during that period. In addition, there were only a small number of South Asians, and the media perceived India as being distant from Canada.

In 1979 Indra wrote that despite the increase in political influence and immigration of South Asians, and despite an increase in "normal" news coverage of South Asian celebrities, the mainstream newspapers continued to characterize South Asians as being outside of mainstream Canadian society and that the papers continued to associate South Asians with deviancy. Indra added that the Vancouver Sun had more positive news coverage of other ethnic groups.

Research

James Gaylord Chadney wrote the 1984 book The Sikhs of Vancouver, which is based on a late 1970s study of how the Sikh community of Vancouver retained its familial and social aspects and changed its economic character as it became a part of the wider Canadian community. Kamala Elizabeth Nayar wrote The Sikh Diaspora in Vancouver, which studied the development of the Sikh community in Vancouver. Nayar also wrote The Punjabis in British Columbia: Location, Labour, First Nations, and Multiculturalism.

Notable residents

 Balwant Singh Atwal (priest of the Second Avenue Sikh Temple) - Vancouver
 Ranj Dhaliwal (novelist) - Surrey
 Ujjal Dosanjh (former Premier of British Columbia) - Vancouver
 Dave Hayer - Surrey
 Tara Singh Hayer - Surrey
 Khursheed Nurali (Sheerazi) - Pakistani film Playback Singer
 Kash Heed (politician)
 Irshad Manji (writer, of East African Indian heritage) - Richmond
 Harjit Sajjan (politician)
 Renée Sarojini Saklikar (poet) - Raised in New Westminster, lives in Vancouver,
 Teja Singh (professor and creator of the Guru Nanak Mining and Trust Company) - Vancouver
Daljit Thind (CEO of Thind Holdings Ltd.) - Vancouver

See also

Indo-Canadians in Toronto
Demographics of Vancouver
Indo-Canadians in British Columbia
Khalistan movement#Sikh diaspora in Canada

References
 Bloemraad, Irene. "Diversity and Elected Officials in the City of Vancouver" (Chapter 2). In: Andrew, Caroline, John Biles, Myer Siemiatycki, and Erin Tolley (editors). Electing a Diverse Canada: The Representation of Immigrants, Minorities, and Women. UBC Press, July 1, 2009. , 9780774858588. Start p. 46.
 Campbell, Michael Graeme. 1977. The Sikhs of Vancouver: A Case Study in Minority-Host Relations (M.A. thesis) (Archive), Political Science Department, University of British Columbia, Vancouver. Profile at the UBC
 Chadney, James Gaylord. The Sikhs of Vancouver (Issue 1 of Immigrant communities & ethnic minorities in the United States & Canada, ISSN 0749-5951). New York: AMS Press. 1984. , 9780404194031. See snippet view at Google Books.
 Chadney, James Gaylord. 1980. "Sikh Family Patterns and Ethnic Adaptation in Vancouver". In Amerasia, Vol. 7: 1. p. 31-50.
 Dusenbery, Verne A. 1981. "Canadian Ideology and Public Policy: The Impact on Vancouver Sikh Ethnic and Religious Adaptation". In Canadian Ethnic Studies, Vol. 13: 3, Winter.
 Fair, C. Christine (University of Chicago) 1996. "Female Foeticide among Vancouver Sikhs: Recontextualising Sex Selection in the North American Diaspora" (" (Archive). In International Journal of Punjab Studies, Vol. 3:1.
 Hans, Raj Kumar. 2003. "Gurdwara as a Cultural Site of Punjabi Community in British Columbia, 1905 – 1965." In Fractured Identity: The Indian Diaspora in Canada, Sushma J. Varma & Radhika Seshan (eds.). Jaipur: Rawat Publications.
 Indra, Doreen M. 1979. "South Asian Stereotypes in the Vancouver Press". In Ethnic and Racial Studies, Vol 2:2. -
 Ironside, Linda L. Chinese- and Indo-Canadian elites in greater Vancouver : their views on education (Master's thesis) ( (Master's thesis) (Archive). Simon Fraser University. 1985. See profile at Simon Fraser University.
 Johnston, Hugh. 1988. "The Development of Punjabi Community in Vancouver since 1961". In Canadian Ethnic Studies, Vol. 20:2.
 Nayar, Kamala Elizabeth. The Punjabis in British Columbia: Location, Labour, First Nations, and Multiculturalism (McGill-Queen's studies in ethnic history: Series 2). McGill-Queen's Press (MQUP), October 1, 2012. , 9780773540705.
 Nayar, Kamala Elizabeth. The Sikh Diaspora in Vancouver: Three Generations Amid Tradition, Modernity, and Multiculturalism. University of Toronto Press, 2004. , 9780802086310.
 Nayar, Kamala Elizabeth. "The Making of Sikh Space: The Role of the Gurdwara" (Chapter 2). In: DeVries, Larry, Don Baker, and Dan Overmyer. Asian Religions in British Columbia (Asian Religions and Society Series). UBC Press, January 1, 2011. , 9780774859424. Start: p. 43.
 Nayar, Kamala Elizabeth, "Misunderstood in the Diaspora: The Experience of Orthodox Sikhs in Vancouver." Sikh Formations 4, No. 1 2008), p. 17-32. -
 Nodwell, Evelyn. ""Integrating Indian Culture into our Life": The Construction of (East) "Indian Culture" in Vancouver, British Columbia, Canada" (" (Archive) (PhD thesis). University of British Columbia, 1993. - See record at University of British Columbia. See record at ResearchGate.
 Nodwell, Evelyn and Neil Guppy. "The effects of publicly displayed ethnicity on interpersonal discrimination: Indo-Canadians in Vancouver." The Canadian Review of Sociology and Anthropology, Feb, 1992, Vol.29(1), p. 87(13)
 Sumartojo, Widyarini. “My kind of Brown”: Indo-Canadian youth identity and belonging in Greater Vancouver (PhD thesis) ( (PhD thesis) (Archive). Simon Fraser University, 2012. See profile at Simon Fraser University.
 Walton, Margaret Winifred. "Indo-Canadian Residential Construction Entrepreneurs in Vancouver: An Examination of the Interface Between Culture and Economy" (master's thesis) (" (master's thesis) (Archive). University of British Columbia, 1996. See profile at UBC.
 Walton-Roberts, Margaret. 1998. "Three Readings of the Turban: Sikh Identity in Greater Vancouver" (" (Archive). In Urban Geography, Vol. 19: 4, June. - DOI 10.2747/0272-3638.19.4.311 - Available at Academia.edu and at ResearchGate.
 Walton-Roberts, Margaret and Daniel Hiebert. "Immigration, Entrepreneurship, and the Family: Indo-Canadian Enterprise in the Construction Industry of Greater Vancouver" (" (Archive). Research on Immigration and Integration in the Metropolis (RIIM), University of British Columbia. Canadian Journal of Regional Science. 1997. p. 119-140.

Notes

Further reading
 Cassin, A. Marguerite. 1977. Class and Ethnicity: The Social Organization of Working Class East Indians in Vancouver (M.A. thesis) ( (M.A. thesis) (Archive), University of British Columbia, Vancouver. Profile at the UBC
 Cassin, A. Marguerite. 1979. "East Indian Women Farm Workers (in Vancouver)". In Multiculturalism, Vol. 2:4.
 Chadney, James Gaylord. 1975. "The Joint Family as Structure and Process (Vancouver Sikhs)". In Journal of Social Thought, Vol. 7:1.
 Chadney, James Gaylord. 1976. The Vancouver Sikhs: An Ethnic Community in Canada. Unpublished Ph.D. dissertation. Department of Anthropology, Michigan State University. See profile at Google Books.
 Chadney, James Gaylord. 1977. "Demography, Identity and Decision-Making: The Case of the Vancouver Sikhs". In Urban Anthropology: Vol. 6 (3).
 Chadney, James Gaylord. 1985. "India’s Sikhs in Vancouver: Immigration, Occupation and Ethnic Adaptation". In Population Review, Vol. 29: 1-2.
 Chadney, James Gaylord. 1989. "The Formations of Ethnic Communities: Lessons from the Vancouver". In The Sikh Diaspora: Migration and the Experience beyond Punjab, N. Gerald Barrier & Verne A. Dusenbery (eds.). Delhi: Chanakya.
 Colwell, Bryan C. 1988. A Handbook of Increasing Understanding of Sikhs in the Surrey/Delta Area: With Implications for the Mission and Ministry of the United Church of Canada. D. Min. thesis, San Francisco Theological Seminary. See profile at Google Books.
 Dhaliwal, Baljeet. 1985. Sikhs in Vancouver Region: A Descriptive Study of Certain Sikhs’ Views of Education since 1904 (M.A. thesis), Simon Fraser University, Burnaby BC.
 Mayer, Adrian C. "A report on the East Indian Community in Vancouver" (1959). - University of British Columbia Institutes of Social and Economic Research (Working Paper of Social and Economic Research). See profile at Google Books. See profile at OpenLibrary.
 Nodwell, Evelyn. "The effects of publicly displayed ethnicity on interpersonal discrimination: Indo-Canadians in Vancouver." Canadian Review of Sociology & Anthropology; Feb1992, Vol. 29 Issue 1, p87. February 1992. Available at EBSCOHost. Accession #9203301106.
 Ralston, Helen, PhD. "Identity and Lived Experience of Daughters of South Asian Immigrant Women in Halifax and Vancouver, British Columbia, Canada: An Exploratory Study" (working paper) (Archive). University of Alberta. Prepared for International Migration and Ethnic Relations Conference "Youth in the Plural City: Individualized and Collectivized Identities" Norwegian Institute, Rome, May 25 to 28, 1999.
 Ramangalahy, Charles. 2001. Ethnic Entrepreneurship: Data from a Survey of Indian/Sikh Communities in the Canadian Cities of Montreal, Toronto and Vancouver. Montreal: Chaire d’ entrepreneurship MacLean Hunter.
 Sanghera, Gumar S. The Male Punjabi Elderly of Vancouver: Their Background, Health Beliefs and Access to Health Care Services. University of British Columbia, 1991. See profile at Google Books.
 Scanlon, Joseph. 1977. "The Sikhs of Vancouver: A Case Study of the Role the Media in Ethnic Relations". In From Ethnicity and the Media: An Analysis of Media Reporting in the United Kingdom, Canada, and Ireland. Paris: UNESCO.
 Also published by Carleton University, 1975. See profile at Google Books.
 Singh, Mohinder. Indo-Canadians in Greater Vancouver : a Socio-economic Study. National Association of Canadians of Origins in India B.C. Chapter, 1981. See profile at Google Books.

External links
 Indo-Canadian Times - Vancouver Sun''
 Indian Summer Festival
 Surrey Delta Indo-Canadian Seniors Society
 Surrey-Delta Indo Canadian Senior's Society

Category:Asian-Canadian culture in Vancouver

Category:Ethnic groups in Vancouver


Boone River

The Boone River is a tributary of the Des Moines River in north-central Iowa in the United States.  It is  long and drains an area of .  Via the Des Moines River, it is part of the watershed of the Mississippi River.

The Boone River rises near Britt in western Hancock County and flows generally southwardly through Wright, Hamilton and Webster counties, past Goldfield and Webster City.  It flows into the Des Moines River  north of Boone.

Tributaries of the Boone River also drain portions of Kossuth and Humboldt counties.  Two headwaters tributaries are known as the East Branch Boone River and the Middle Branch Boone River.

The Iowa Department of Natural Resources has designated the lower  of the Boone River from Webster City to its mouth as a "Protected Water Area".  This stretch of the river cuts through a wooded valley and allows canoeing and fishing for smallmouth bass, channel catfish, walleye, northern pike and flathead catfish.

See also
List of Iowa rivers

References

Category:Rivers of Iowa
Category:Bodies of water of Hamilton County, Iowa
Category:Bodies of water of Hancock County, Iowa
Category:Rivers of Webster County, Iowa
Category:Bodies of water of Wright County, Iowa


L'onore e il rispetto

L'onore e il Rispetto is an Italian soap opera broadcast on Canale 5. It is composed of four seasons of six episodes each: the first aired in 2006, the second in 2009 and the third in 2012. The fourth season, initially scheduled for the first months of the year, was broadcast from 1 September 2015. Even before the airing of the said season, Mediaset renewed the series for a fifth season.

The first season was directed by Salvatore Samperi, the second by the same Samperi (who died before the broadcast) and Luigi Parisi, the third and fourth season by the latter and Alessio Inturri.
The series is the stepping stone into the world of fiction for the successful couple Manuela Arcuri Gabriel Garko and has hosted several renowned actors, including: Virna Lisi, Giancarlo Giannini, Paul Sorvino, Ángela Molina, Vincent Spano, Eric Roberts, Giuliana De Sio, Ben Gazzara, Ray Lovelock, Alessandra Martines, Lina Sastri, Burt Young, Barbara De Rossi, and Bo Derek.

Plot

First season

Mascalucia, Sicily, 1956: Ersilia Fortebracci is a dreamer and progressive woman, who dreams of a different life away from Sicily where she lives. When her father in law dies, she convinces her husband Pasquale to sell the estate of the deceased patriarch Rocco, and leave Sicily to start a new life in the north with his two sons Tonio and Santi, with the hope of making a fortune.

In Turin, Ersilia and her family are welcomed by her cousin Nino Vitale, who will introduce to a man, whose name is Pippo 'o Calabrese: this man will help them to invest their savings in an appliance store. But behind this help hide intrigue and trouble, and for the family Fortebracci there is no peace. Pasquale will not be able to defend against the local underworld, who will exploit and push him to suicide
in 1965, while Ersilia, unable to bear the pain of her husband's death, loses her mind, ending up in a nursing home. Tonio and Santi, the Ersilia and deceased Pasquale's sons, will become the two protagonists of this history and will make their way, in their own way, to achieve their goals.

Tonio is a smart and impetuous guy, and an unrepentant womanizer, but in an attempt to unmask the traitors of his family and to take revenge, his life takes a turn for the worse, that will take him to the top of the Cosa Nostra's underworld (when the most important figures are don Rosario and don Calogero). Santi instead is the opposite of his brother: he's a shy and introverted boy. He will take the opposite route, the rule of law, becoming magistrate to combat crime through justice and not through vengeance. Tonio, to avenge his father, "killed" by Pippo 'o Calabrese, impregnates his daughter Melina, really in love with Tonio, who will leave her. Only Nella will help her,hosting her and child, to which was given the same name as his father: Antonia (therefore called Tonia). After Pippo will killed by Tonio, while Santi can become a magistrate and falls in love with Melina, promising to do a father to his niece, because Nella is dead, killed by one of the Tonio's two best friends, at the gate that separated the child up for adoption years ago, born of the rape of her stepfather who, in response, had injured his hand, but she had to be (wrongly) imprisoned by the unexpected testimony of the mother, afraid of a possible backlash from her husband; she had also fallen in love with a woman thief, but then gave up running away with the money earned through the robberies.

Meanwhile, Tonio falls in love with Olga, a very beautiful and wealthy, and does everything just to be able to win her heart. So he decided to make his wife Olga, beginning to be part of the clan of Don Calogero Rocca. After many vicissitudes, Tonio and Olga marry; but Olga will be the victim of Tonio, which will close in a room in his new house after discovering a woman's attempt to escape. She's unhappy with Tonio, but she is pregnant also: Tonio is excited to have a son who served, but the wife manages to escape and makes you think the player to have an abortion, the latter causing a strong emotional breakdown. Meanwhile, Don Calogero, determined to kill Santi Fortebracci, one of the few incorruptible magistrates in Sicily, is to kidnap the daughter of Tony; so orders at the same Tonio to lead by him his brother to kill him.

At the beginning Tonio accepts, but at the decisive moment the protagonist plunges into a desperate battle against all, and manages to kill all the mobsters that appear in front, don Calogero included, but is seriously injured. So Santi comes immediately to his aid and kills  the last two gangsters still alive; but Tonio seems that there is nothing more to do. The season ends with Santi who believe Tonio dead, so he takes his daughter Antonia safe and sound at home. Meanwhile, Olga, hearing the news of the death of Tonio, almost feels relieved: she is happy, rich, and still waiting for a child, which in Tonio had kept hidden.

Second season
Against the background of Sirenuse, Italy, of 1969, the exciting and dramatic saga of Fortebracci family continues with Tonio having survived the massacre of the quarry and now tries in every way to embrace his wife Olga. The fates, however, still adverse, will fall on him making revenge his only reason to live. In fact, the woman died in a car accident with her new boyfriend, who wanted to leave for the sake of Tonio: Only Nicolas, their only son, is saved from the tragedy. Convinced by Santi, who is still disappointed by Tonio for deceiving him (in fact, instead of going to process, he had gone to Switzerland with Olga). Tonio accepts jail, but life in prison for someone like him is impossible, especially if all the powerful bosses Sicilian want him dead. The Rocca family, who is the dead don Calogero's family, wants revenge on Tonio, so the family's matriarch, Rosangela Rocca, understanding that his son Dariois is drug dependent and can no longer take the reins of the clan, allies himself with Fred Di Venanzio.

She knows Fred, Dario's biological father, and Rodolfo's uncle, a cruel man, just returned in Sirenuse from Lebanon (where he has been for seven years), who rapes a long time the sweet sister Carmela and is admired by teenage brother Fortunato. The journalist Alma Vincy is interested in the case of "different brothers", when Santi is a magistrate and Tonio is a mafia, but at the end she works with the same Santi, who will be killed together with her and Nicolas, Tonio's son, by Fortunjato Di Venanzio and a stooge. Between Carmela and Tonio there begins to be affection, because she hides in her house to escape the violent brother, who will fall in love with Assunta Rocca, who is disagrees never with her mother, tha hate Rodolfo. After she will be strangled by Rodolfo, that wanted to use Dario to blackmail Rosangela Rocca, but the same Dario will die of overdose. The Di Venanzio's victim will be the same Rosangela, in a pitiful murder-suicide by herself wanted to be able to hug his family.

Fred, ill for some time, will also die, he has designated Tonio as the mafia's new head. Melina will do anything to keep Tonio away, but he finds himself the desire to be a father with Tonia, and save Melina when she is raped by her cousin, killing him. Meanwhile, Carmela, after the death of Rodolfo, believing that Tonio (who falls in love with the judge Francesca De Santis) is responsible and not being able to forgive, decides to leave. Tonio later discovers that it was Fortunato Di Venanzio who killed his brother and his son Nicolas, but when he asks him the truth, the same Fortunato shoots him. The second season ends with the judge Francesca De Santis who goes to the Di Venanzio's home, where he discovers that Tonio was shot.

Third season
Sirenuse, Sicilia, 1969. After being fired from Fortunato Di Venanzio, Tonio has spent more than a month in a coma. Now he is awake, but he is tired of living the Mafia wars and his only desire now is to be with his family, whom he loves. In fact, he is getting married to Melina, whom he loves, and he wants so much to Salvatore, his nephew, and Antonia, his daughter with Melina ten years earlier. So he decides to cooperate with the justice, represented by the judge Francesca De Santis, target of gangs and best friend of Tonio, with whom she has fallen in love. So he reveals to Francesca that many families are part of the Mafia's Dome: at the top there are the Mancuso, whose patriarch is don Tano, and to follow there are the Patrono, The Veneziano, The Romeo and what remains of the Di Venanzio (in fact now there is only Fortunato Di Venanzio, while Carmela lives in a convent, and is about to leave for New York, where an aunt is waiting her). A new character, however, will creep into everyone's life.

She is Concetta De Nicola, called Tripolina, an ex-prostitute who works for Mancuso. She has five sons, all from different men. The first is Ettore, who is in prison, the second is Giasone, the third is Paride, the wisest and as good as gold (would take a life away from the blood spilled by the Sicilian), the fourth is Venere, who is twelve years old and the Tripolina's favorite because her mother makes her live in a boarding school, away from crime, and the last Patroclo, eight years old, who, however, will be given almost immediately into the custody of another family. When Fortunato Di Venanzio, together with all chieftains' sons, rapes and kills Venere, for Tripolina that's the beginning of a great suffering and desire for revenge. So, also for Tonio who sees his family dead in front of his eyes. He doesn't know that sons of Tripolina had planted a bomb in the car of Melina on behalf of Don Tano Mancuso.

Melina and her son Salvatore dead, while Antonia, who had been with Tonio, saves herself. So Tonio, with the help of the judge De Santis,
La donna e suo figlio Salvatore muoiono, invece Antonia, che era rimasta con il Fortebracci, si salva. Lui, con l'aiuto della fedele De Santis, puts her in a college, ready to make justice to himself. Ricky, his best friend, will help him and protect Antonia. Meanwhile, Tonio finds, thanks to Francesca, that behind the death of Nicolas, his sons, and Santi, his brother, one year ago, there're not only  Rodolfo and Fortunato Di Venanzio, but an old boss also, Saro Ferlito, called "The puppeteer" (in the Sicilian language, ""Lu burattinaru""). Now Tonio wants kill him, and to do it, pretends to be his friend and enters in the interport of drug, from America to Sirenuse. Meanwhile, Carmela found turns out to bear a child by Tonio, in which he finds himself, and spends a night of love. But he disappears when Fortunato is killed with a throat accepted. So Carmela believes that Tonio is your brother's murderer, e and promises revenge. Indeed, Tripolina killed him, and now she wants kill all the godfathers' sons, because they raped and killed her daughter Venere. Tonio went to New York on behalf of Saro Ferlito, where he met Billy Ferlito, nephew of the boss, and the ruthless Tom Di Maggio, who is very suspicious and who immediately puts him to the test: in fact, Jennifer, a stripper, girlfriend of Billy Ferlito, but lover of Lee Di Maggio, Tom's son, does believe Tonio to be an FBI agent who is trying to frame Ferlito and Di Maggio, but Tonio in the new meeting with the two gangsters does not hesitate to reveal the identity of the girl, giving proof of his loyalty to them. Gaining confidence, Tonio thus becomes part of the American Mafia Dome and returns to Sirenuse, while Carmela is more determine than ever to get back at Tonio, and becomes the lover of Tom Di Maggio, who can not be a new friend of the same Tonio.

Returning to Sirenuse, Tonio searches for a company that is failing, to steal it and use it to bring the cocaine from Italy to America. He chooses the Liguorum company, that belongs to the baron Everaldo de Nisi, who lives with his daughter, the beautiful Fabiola. She immediately falls in love with Tonio, and his niece, the cruel and ugly Angelica. Tonio and Fabiola pass beautiful nights together, but fate will separate them forever. In fact Angelica kills her uncle Everelado and her cousin Fabiola, so now she is the sole Ligorum owner: she knows Tonio wants company, and forces him to marry her, because she fell in love with him. Meanwhile, Tripolina kills all godfathers' sons, and sides with Tonio. Together they decide to marry one of the sons of the woman, the only uncensored, Paride (who has however a girlfriend, Erminia), with Santina Mancuso, don Tano Mancuso's daughter. The plan succeeds, and after killing Fulvio, responsible for the rape of the daughter, Tripolina takes possession of the villa of Mancuso and their lives, together with his sons. From Turin comes the commissioner Renè Rolla, a strong and alternative man, who is the ex-husband of Francesca De Santis, that will die to save Tonio.

Now Tonio wants to kill Tripolina and her sons also, because he understood they're Melina and Salvatore's killers. But he must marry Angelica, whom he later will kill, electrocuting her with a hair dryer in the bath. When Giasone has to kill Erminia, Paride saves her, but he is injured. So his brother kills Erminia, but Paride, who is still alive, shoots several times at Giasone and kills him. Meanwhile, Don Tano kills his family and Tripolina, so kills himself in front of Rolla. Carmela pretends to be pregnant with Tom and after the baby is born (who is the son of Tonio) wants to kill Tonio. So by trickery, Di Maggio asks Tonio to come to New York. Tonio comes to Tom's home and when he sees Carmela, he understands he is finished in a trap, but now it is too late. Tom puts a gun to Tonio's head and this could be the death of Tonio.

Fourth season
New York City, 1970. Tonio (Gabriel Garko) is saved from the trap set by Carmela (Laura Torrisi) thanks to Jennifer (Julia Rebel). Fortebracci, returns to Sicily, he was arrested by the Commissioner Rolla (Francesco Testi) thanks to the testimony of Paride De Nicola (Federico Maria Galante). The obsession of Rolla for Fortebracci will make him lose lucidity and will make many mistakes, but in the course of the series the love for a woman can bring him lucid. In this series will stage two new families: the Giordano family, composed of Maria Pia Jordan (Lina Sastri) and Dante Giordano (Massimo Venturiello), whose founder is willing to do anything to take the place of Fortebracci in the dome mafia, that will come to kidnap Antonia (Beatrice Galati), the daughter of Tonio; the other family are the Willow, who live in the Sicilian and whose founder is Fania (Barbara De Rossi), an ugly woman and illiterate. The Willow are ready to do anything to ally with Giordano and kill Tonio. Also we will meet Ettore De Nicola (Valerio Morigi), who manages to escape from prison again and will be hungry for revenge and ready to climb the hierarchy of the dome mafia, becoming even more violent, evil and cruel. Also Fortebracci tighten friendship with Michael (Stefano Dionisi), a mysterious villain, but Tonio help saving his life many times throughout the series becoming a kind of guardian angel for Tonio. Finally Carmela, still convinced that Tonio had killed his brother, in revenge tighten new alliances before in America, with the new Godfather American Lino Li Cause (Burt Young), who took the place of the late Tom di Maggio, and then look in Sicily where there will be the final showdown with Tonio ...

Episodes

Cast
 Gabriel Garko as Tonio Fortebracci (Seasons 1-2-3-4-5)
 Cosima Coppola as Melina Bastianelli (Seasons 1-2-3 first episode)
 Giuseppe Zeno as Santi Fortebracci (Seasons 1–2 third episode)
 Manuela Arcuri as Nella (Season 1 fifth episode)
 Giancarlo Giannini as Giuseppe Bastianelli, called Pippo O' Calabrese (Season 1 third episode)
 Virna Lisi as Ersilia Fortebracci (Season 1 third episode)
 Luigi Maria Burruano as Don Rosario Liberati (Seasons 1–2 first episode)
 Antonio Giuliani as Nino Vitale (Season 1 first episode)
 Renato Marotta: as Micky (Season 1)
 Cristiano Pasca as Ricky (Seasons 1-2-3-4-5)
 Vincent Spano as Rodolfo Di Venanzio (Season 2)
 Elena Russo as Assunta Rocca (Season 2 fourth episode)
 Sergio Arcuri as Dario Rocca (Season 2 fourth episode)
 Valeria Milillo as Alma Vincy (Season 2 third episode)
 Laura Torrisi as Carmela Di Venanzio (Seasons 2-3-4)
 Ángela Molina as Donna Rosangela (Season 2 fifth episode)
 Ben Gazzara as Fred Di Venanzio (Season 2)
 Alessandra Martines as Francesca De Santis (Seasons 2–3 fourth episode)
 Gabriele Rossi as Fortunato Di Venanzio (Season 2–3-second episode)
 Giuliana De Sio as Concetta Da Nicola, called Tripolina (Season 3)
 Francesco Fiumarella as the chief of the security police (Season 3)
 Eric Roberts as Tom Di Maggio (Seasons 3–4)
 Martina Pinto as Fabiola (Season 3 fifth episode)
 Ray Lovelock as Everaldo De Nisi (Season 3 third episode)
 Francesco Testi as Renè Rolla (Seasons 3–4)
 Valerio Morigi as Ettore (Seasons 3–4)
 Giulio Forges Davanzati as Giasone (Seasons 3)
 Federico Maria Galante as Paride (Seasons 3–4)
 Lidya Giordano as Angelica (Season 3)
 Viola Velasco as Erminia (Season 3)
 Gilberto Idonea as the procurator Trapanese (Seasons 2-3-4)
 Serena Autieri as Olga (Seasons 1–2 first episode)
 Sebastiano Lo Monaco as Lawyer Vasile (Season 2 fifth episode)

Soundtrack
These are the songs of Savio Riccardi used in the episodes:

L'onore e il Rispetto
 Onore E Rispetto
 Don Calogero
 Ersilia
 Il Sogno Di Olga
 Il Sogno Di Olga (Reprise)
 Melina
 Muro Contro Muro
 Nella
 Onore E Rispetto (Versione Drammatica)
 Tammorriata Criminale
 Tema Di Tonio

L'onore e il Rispetto Parte Seconda
 L'Onore e il Rispetto Parte Seconda
 Rodolfo
 La Cupola
 Hotel Roma
 Funerale
 Al Mercato
 Tonio E Carmela
 Sicilianesca
 Torbido Segreto
 Senza Via Di Scampo
 Tonio E Melina
 Rimpianti
 Fantasmi Del Passato
 L'Onore Sopra Tutto

L'onore e il Rispetto Parte Terza
 Onore e Rispetto (Extended Version)
 Elegia
 Il Burattinaio
 Nuova York
 Vento di Sirenuse
 Tripolina

L'onore e il Rispetto Parte Quarta
 Fra la vita e la morte
 Giallo e passione
 Negli occhi di andra
 Canto dell'anima
 Redenzione
 Arrusi
 Sospetti fondati
 Tensione oltreoceano
 Infido
 Un amore puro
 Rapimento
 Rivelazioni e vendette
 Trappole
 Tormenti

L'onore e il Rispetto Ultimo Capitolo
 L'onore e il rispetto (Ultimo capitolo)
 Passione travolgente
 Visioni
 Antonia
 Amori tristi
 Tormenti di monaca

See also
 List of Italian television series

References

External links

 Scheda Mediaset Fiction
 L'onore e il Rispetto
 L'onore e il Rispetto Parte Seconda
 L'onore e il Rispetto Parte Terza

Category:2006 Italian television series debuts
Category:2012 Italian television series endings
Category:2000s Italian television series
Category:2010s Italian television series
Category:Television series about organized crime


2007 North Queensland Cowboys season

The 2007 North Queensland Cowboys season was the 13th in the club's history. Coached by Graham Murray and captained by Johnathan Thurston, they competed in the NRL's Telstra Premiership. They finished the regular season in 3rd place, falling one game short of the Grand Final after losing to the Manly-Warringah Sea Eagles.

Season summary
The Cowboys started the 2007 NRL season strongly, winning their first four games. By the halfway point of the season, they were placed inside the top four, despite losing key forward Luke O'Donnell for the season in Round 4.

In August, News Limited sold its majority stake in the club to the Cowboys Leagues Club for just over $2 million. News Limited took over the club in late 2001, helping it through a turbulent and difficult era.

Following five losses from seven games, the Cowboys dropped to 8th place in Round 20. A strong finish to the regular season, in which they won their final five games, saw them finish in 3rd, their highest ever placing at the time. Their first two finals games were played at home, defeating the Canterbury Bulldogs (20-18) and the New Zealand Warriors (49-12), to move within one game of the Grand Final. The Cowboys' season ended the following week, losing to Manly in the preliminary final.

Club legend Paul Bowman retired at the end of the 2007 season. The last foundation player from the club's inaugural season, Bowman played 203 games for the Cowboys over 13 seasons. The club's Player of the Year medal was named in his honour following his retirement. He became an assistant coach with the club in 2008. 2007 also saw the debut of 19-year old Scott Bolton, who would go on to play over 150 games for the Cowboys and be a member of their 2015 NRL Grand Final and 2016 World Club Challenge winning sides.

Milestones
 Round 1: Sione Faumuina and Jason Smith made their debuts for the club.
 Round 3: Justin Smith played his 50th game for the club.
 Round 4: Scott Bolton made his NRL debut for the club.
 Round 6: Ben Vaeau made his debut for the club.
 Round 7: Johnathan Thurston played his 50th game for the club.
 Round 7: Scott Minto made their debuts for the club.
 Round 7: Ben Farrar made his NRL debut for the club and scored his first NRL try.
 Round 9: Brett Anderson made his debut for the club.
 Round 9: Scott Bolton scored his first NRL try.
 Round 10: Sam Faust made his NRL debut for the club.
 Round 11: John Frith made his NRL debut for the club.
 Round 13: Ty Williams played his 100th game for the club.
 Round 13: Matthew Bartlett made his debut for the club.
 Round 13: Jackson Nicolau made his NRL debut for the club.
 Round 18: Aaron Payne played his 100th game for the club.
 Round 20: Matthew Bowen played his 150th game for the club.
 Round 22: Carl Webb played his 50th game for the club.
 Round 25: Paul Bowman played his 200th game for the club, the first player to do so.
 Finals Week 2: Jacob Lillyman played his 50th game for the club.

Squad List

Squad Movement

2007 Gains

2007 Losses

Ladder

Fixtures

Pre-season

Regular season

Finals

Statistics

Source:

Representatives
The following players played a representative match in 2007

Honours

League
Dally M Medal: Johnathan Thurston
Dally M Fullback of the Year: Matthew Bowen
Dally M Halfback of the Year: Johnathan Thurston
Rugby League Week Player of the Year: Matthew Bowen
Rugby League Week Player of the Year: Johnathan Thurston

Club
Paul Bowman Medal: Matthew Bowen
Player's Player:  Matthew Bowen
Club Person of the Year: Tim Nugent and Nicole Balanzategui
Rookie of the Year: Sam Faust
Most Improved: Ashley Graham and Ray Cashmere

Feeder Clubs

Queensland Cup
 North Queensland Young Guns - 1st, lost preliminary final

References

External links
 Official North Queensland Cowboys Website

Category:North Queensland Cowboys seasons
North Queensland Cowboys season


Arnold C. Otto

Arnold C. Otto was a member of the Wisconsin State Assembly.

Biography
Otto was born on July 27, 1887. He would graduate from Kaukauna High School in Kaukauna, Wisconsin, as well as from what was then Lawrence College and the George Washington University Law School. Otto served as an officer in the District of Columbia National Guard and assisted in organizing the Legal Aid Society of Milwaukee. On June 25, 1935, he married Madeline Bird. He died on March 17, 1965.

Electoral career
Otto was elected to the Assembly in 1916 and 1918. He was a Republican.

References

Category:People from Kaukauna, Wisconsin
Category:Politicians from Milwaukee
Category:Members of the Wisconsin State Assembly
Category:Wisconsin Republicans
Category:Military personnel from Wisconsin
Category:National Guard of the United States officers
Category:Wisconsin lawyers
Category:Lawrence University alumni
Category:George Washington University Law School alumni
Category:1887 births
Category:1965 deaths
Category:20th-century American politicians


Rocky Island (Cork)

Rocky Island () is located in Cork Harbour, Ireland. Situated between the naval base on  Haulbowline Island and the mainland, a gunpowder magazine was constructed on the island by the Board of Ordnance in 1808. Used for military storage into the 20th Century, the stores were re-purposed for use by Irish Steel until 2002. It was redeveloped between 2005 and 2007, and is now home to the Island Crematorium, the first crematorium in the Republic of Ireland outside of Dublin.

Two bridges connect Rocky Island with the mainland and with Haulbowline. The bridges carry the single lane L2545 roadway.

Island crematorium
In the early 19th century, the centre of the rocky landscape of the island was excavated and a matching pair of triple-vaulted magazines were constructed; the magazine compound was hidden behind a perimeter of natural rock and a rocky outcrop was retained between the two magazines, on which a watch tower was built. One of the two magazines remains, accessed by a tunnel through the rock; inside the compound there is a courtyard at either end, linked by pair of passageways which flank the main magazine. Following its redevelopment as a crematorium, the central vault of the magazine serves as a 'spiritual space' for funeral services, the north vault contains the 'family and refreshment areas' and the south vault contains the 'staff areas' (including the cremator).

Gallery

References

Category:Islands of County Cork


Casually Smashed to Pieces

Casually Smashed to Pieces is the fifth studio album (not including their remix album) from post-rock band The Six Parts Seven.  It was released January 23, 2007. The last song, "Everything Wrong is Right Again", is a reference to the song "Everything Right Is Wrong Again" by They Might Be Giants.

Track listing
 "Conversation Heart" – 1:15
 "Stolen Moments" – 3:32
 "Knock At My Door" – 6:07
 "Falling Over Evening" – 5:07
 "Awaiting Elemental Meltdown" – 4:21
 "Confusing Possibilities" – 7:09
 "Night Behind the Stars" - 1:15
 "Everything Wrong is Right Again" - 2:41

References

External links
SuicideSqueeze.net

Category:Suicide Squeeze Records albums
Casually Smashed to Pieces
Casually Smashed to Pieces