[3] Their traditional territory include Haida Gwaii, an archipelago off the coast of British Columbia, and the southern half of Prince of Wales Island, in Southeast Alaska.

After the Island's wide arrival of red cedar some 7,500 years ago Haida society transformed to centre around the coastal "tree of life".

For two days in a row, the Santiago sat off the shore of Haida Gwaii waiting for the currents to settle down enough to allow them to dock and set foot on land.

After two days of poor conditions, however, the Santiago was ultimately unable to dock and they were forced to depart without having set foot on Haida Gwaii.

[13] The Haida conducted regular trade with Russian, Spanish, British, and American maritime fur traders and whalers.

A Haida man, possibly Albert Edenshaw, was shown where to find gold by an elderly woman in Skidegate, which he subsequently brought to officers at Fort Simpson.

Colonial authorities backed their claims using gunboat diplomacy, both in Haida Gwaii and more broadly throughout northeastern Pacific coastal Indigenous title territories.

When the Haida and Tongass (sea lion tribe Tlingit) warriors refused to acknowledge American jurisdiction and to hand over those among them who had attacked the Puget Sound communities, a battle ensued in which 26 natives and one government soldier were killed.

[22] First Nations from further north had been camping periodically outside the city limits of Victoria to take advantage of trade, and at the time of the epidemic numbered almost 2000, many of whom were Haida.

The disease quickly spread throughout Haida Gwaii, devastating entire villages and families, and creating an influx of refugees.

[35] The elimination of the potlatch system destroyed financial relationships and seriously interrupted the cultural heritage of coastal people.

Images of elders being arrested gained media traction, which raised awareness and support for the Haida across Canada.

[36] In December 2009, the government of British Columbia officially renamed the archipelago from Queen Charlotte Islands to Haida Gwaii.

[40] In the late 19th and early 20th centuries, Haida was de facto banned with the introduction of residential schools and the enforcement of the use of English language.

Haida host potlatches which were intricate economic and social-political processes that include acquisition of incorporeal wealth like names and the circulation of property in the form of gifts.

[15] Missionaries regarded the carved poles as graven images rather than representations of the family histories that wove Haida society together.

Well known contemporary Haida artists include Bill Reid, Robert Davidson, Michael Nicoll Yahgulanaas, and Freda Diesing amongst others.

[citation needed] In 2018, the first feature-length Haida-language film, The Edge of the Knife (Haida: SG̲aawaay Ḵʹuuna), was released, with an all-Haida cast.

Each group provided its members with entitlement to a vast range of economic resources such as fishing spots, hunting or collecting areas, and housing sites.

The aunts on the father's side of a young Haida woman would teach her about her duties to her tribe once she first began to menstruate.

Although not commonly practiced today, it was once customary for young boys and girls entering puberty to embark on vision quests.

Many Haida believe in an ultimate being called Ne-kilst-lass, spelt Nang Kilsdlaas in Skidegate dialect, which can manifest through the form and antics of a Raven.

[citation needed] Nang Kilsldaas is merely one of many dozens of supernatural beings who personify a wide variety of forces, objects, places, and phenomena.

Prior to contact with Europeans, other Indigenous communities regarded the Haida as aggressive warriors and made attempts to avoid sea battles with them.

[45][not specific enough to verify] Analyses of skeletal injuries dating from the late Archaic period and early Formative period show that Northwest coast nations, particularly in the North where most Haida communities were situated, began more frequently engaging in battles of some sort from 1800 BC to AD 500, though the number of battles is unknown.

This rise in the incidence of battles during the Middle Pacific period also correlates with the erection of the first defensive fortifications in Haida communities.

[6] During the 19th century, the Haida fought physically with other Indigenous communities to ensure domination of the fur trade with European merchants.

The structure of a Haida war party generally followed that of the community itself, the only difference being that the chief took the lead during battles; otherwise his title was more or less meaningless.

[54][better source needed] The Haida used the bow and arrow until it was replaced by firearms acquired from Europeans in the 19th century, but other traditional weapons were still preferred.

This meant greaves for the thighs and lower back and slats (a long strip of wood) in the side pieces to allow for more flexibility during movement.