Some northwest coast longhouses were often built to accommodate an extended family, others accommodated an entire village. What was the motivation to live communally? Defense, advancements in technology, or the opportunity to increase wealth and prestige were all possible motivators.

The technological development of the reef-net provided some communities with an abundance of fish. This increased catch created a demand for laborers to process, preserve, and store the fish. With this new technology the need for greater labour led to a need for a greater household size.

For those who could not take advantage of this new technology, the motive for communal living may have been wealth and prestige. The one resource that was in short supply was labour and households that could attract labour could push levels of production beyond subsistence. Increased production meant enough could be accumulated to trade with neighbours for resources that might be lacking in their own territory. These "extra" resources could be redistributed through potlatches, reinforcing prestige and social status in the community. Also, trading networks were extensive and sophisticated and covered hundreds of kilometres. Increasing levels of production meant increased trading strength and respect outside the community.

The longhouse era exemplified the complexity, strength, and skill of the Northwest Coast First Nations, and represented a high point in their history.

The northwest coast longhouses were testament to a complex society that evolved over several thousand years. These colossal communal dwellings were in excess of a thousand feet in length and sixty feet in width and were home to generations.

The construction of the longhouse required considerable material, labour and skill. It is estimated that it took thirty or more men three to four months to get the needed raw materials. Posts three feet in diameter, massive beams, planks for siding, and bark for roofing came from the red-cedar. Even though the cedar was found in abundance, planks of cedar were split from standing live trees or windfall trees. All living things were respected, and the standing live trees, with planks removed, would continue to grow. Stewardship was in place over the land and resources.

Roof planks were moved during the day to allow light to enter and smoke to exit. The front wall or higher side rose 25 or 30 feet. Rope made of hemp, hazel or cedar withes was used to tie on house planks. Along the wall were decks covered with mats and skins that formed the beds. The space beneath the decks formed cupboards for the wood for the fire pits. Above the decks hanging shelves were erected, and on these, the food supplies of the household were stored. The floor was packed with hard clay to minimize the dust. Posts were carved, polished and painted.

Northwest coast longhouses on the west coast varied in design. Some had gable roofs and elaborate carvings, others were plainer and larger. Longhouses in the Chilliwack area had unique features; one had a front door made from a whole tree; others had carvings of a maple leaf and a beaver outside above the entrance.

One of the more renowned longhouses was the Gogolaxel or Watery Eaves longhouse of the Chilliwack tribe situated at Vedder Crossing. The roof slanted inwards like the letter "M". Along the entire length of the center roofline was a massive hollow tree that acted as an eave trough to collect rain water. The end of the tree was carved in the shape of the head of a crow. A gate behind the crow's head acted as a valve and when the gate was opened tons water came rushing out through the crow's mouth with a thunderous roar. The effect of this canon of water was to frighten away any raiders or warriors who were approaching on the river.