British television once sounded like Britain. But then, the ITV mergers happened

The Granada Studios, Quay Street, Manchester. Image: Wikimedia Commons.

This summer, several ITV franchises celebrated half a century of continuous operation. There was a Yorkshire Television themed cake, and a flag bearing the company’s logo was flown over ITV’s Yorkshire base for a time. It was all very jolly – but while a few people beyond Britain’s small community of television historians and old telly nerds engaged with the idea, any excitement was brief.

The main reason for is not, as you might assume, that, in the era of streaming and so forth, ITV is no longer a dominant presence in many people’s cultural lives: even the quickest of glances at the relevant figures would tell you otherwise. No, it’s because the mere existence of ITV’s franchises is now passing out of common memory. They are the trademarks, literally rather than figuratively, of a version of ITV that today exists only nominally.

For most of its history, ITV operated on a federal model. ITV wasn’t a company, it was a concept: ‘Independent Television’, that is, television which was not the BBC.

It was also a network, rather than a channel – a network of multiple regional channels, each of which served a specific area of the UK. Each had their own name and onscreen identity; and each made programmes within their own region. They were ITV – but they were also Yorkshire, Granada, Grampian, Thames, and so on.

So when I was a child growing up in the Midlands in the ‘80s, no one at school ever said “ITV”: they said “Central”, because that’s what the channel called itself on air, or “Channel Three” because that’s where it was on the dial. To visit friends who lived in other regions was to go abroad – to visit strange lands where the third channel was called Anglia, and its logo was a bafflingly long film sequence of a model knight rotating on a record turntable, where all the newsreaders were different and where they didn’t show old horror films on Friday nights.

The ITV regions as of 1982, plus Ireland. Image: Wikimedia Commons.

Of course, there were programmes that were shown across the whole network. Any station, no matter in what part of the country, would be foolish not to transmit Coronation Street during the period where it could persuade nearly half the population to tune in. But even The Street wasn’t networked from the beginning: it started in six of the then eight ITV regions, and rolled out to the other two after a few months when it became clear the series was here to stay.

This was a common occurrence: The Avengers, one of the few ITV series to genuinely break America, began in an even more limited number of regions in the same year, with other areas scrambling to catch up when the programme became a hit.

The idea behind ITV’s structure was that the regions would compete with each other to put programmes on the network, opting in and out of others’ productions as worked best for them. ITV was, after all, an invention of a 1950s Conservative government that was developing a taste for the idea of ‘healthy competition’ even as it accepted the moral and practical case for a mixed economy. The system worked well for decades: in 1971, for example, the success of London Weekend Television’s Upstairs, Downstairs, creatively and commercially, and domestically and internationally, prompted other regions to invest in high end period dramas so as to not look like a poor relation.


Even away from prestige productions there was, inexplicable as it now seems, a genuine sense of local pride when a hit programme came from your region. That Bullseye was made on Broad Street in Birmingham was something that people knew. That 17.6m people watched the 1984 Xmas special, making it one of the ten most watched programmes of the year, made Bully a sort of local hero. In more concrete terms, Bullseye and other Birmingham based programmes provided jobs, and kept that part of the country visible from all others. This was true of all areas, and from all areas.

ITV franchises would often make programmes that were distinctive to, or set in, their region. Another of Central’s late eighties hits was Boon. It might have starred the cockney-sounding Michael Elphick, but it was filmed and set in Birmingham, just as Central’s predecessor ABC’s Public Eye had been at the end of the sixties. In Tales of the Unexpected, one of the poorest and smallest ITV regions, the aforementioned Anglia, made a bona fide international hit, largely filmed in transmission area, too. HTV produced a string of children’s series set in its south west catchment area, including some, such as The Georgian House, that examined the way the area had profited from the slave trade.

There was another element of ‘competition’ in the structure of ITV as originally conceived: the franchises were not for life. Every few years, a franchise round would come along, forcing the incumbent stations to bid to continue its own existence against other local offerings.

The process was no simple auction. Ministers were empowered to reject higher financial bids if they felt a lower bid offered other things that mattered: local employment or investment, programming plans that reflected the identity of the region they were bidding to serve, or simply higher quality programmes.

Yorkshire Television itself owes its existence to just such a franchise round: the one that followed a 1967 decision by regulator IBA that Granada, until then the holder of a pan-northern England licence, was insufficiently local to Yorkshire. For a decade, commissioning and production had been concentrated in Manchester, with little representation of, or benefit for, the other side of the Pennines. IBA’s decision was intended to correct this.

Yorkshire existed in practical terms for almost exactly 40 years. Its achievements included Rising Damp, the only truly great sitcom ever made for ITV.

But in 1997 it was, ironically, bought out by Granada, the company who had had to move aside in order for it to be created. What had changed? The law.

In 1990, another Conservative government, one even keener on competition and rather less convinced of the moral and practical case for a mixed economy, had changed the rules concerning ITV regions. There was still a ‘quality threshold’ of a sort – but there was less discretion for those awarding the franchises. Crucially, the rules had been liberalised, and the various ITV franchises that existed as of 1992 started buying out, merging with and swallowing one another until, in 2004, the last two merged to form ITV plc: a single company and a single channel.

The Yorkshire Television birthday cake. Image: ITV.

Yorkshire Television – or rather ITV Yorkshire as it was renamed in 2006 – is listed at Companies House as a dormant company, although it is still the nominal holder of the ITV licence for much of Northern England. Its distinctive onscreen identity, including the logo, visible on the cake above, disappeared early this century, replaced by generic ITV branding, sometimes with the word Yorkshire hidden underneath it, but often without it. Having once been created because Manchester was too far away, Yorkshire TV is now largely indistinguishable from that offered in London. (It is more by accident of history than anything else that ITV retains any non-London focus at all; one of the last two regions standing was Granada.)

The onscreen identities of the all the other franchises disappeared at roughly the same time. What remained of local production and commissioning followed. Regional variations now only really exist for news and advertising. TV is proud that is can offer advertisers a variety of levels of engagement, from micro regional to national: it just doesn’t bother doing so with programming or workforce any more.

Except for viewers in Scotland. Curiously, STV is an ITV franchise which, for reasons too complicated to go into here, doesn’t suffer from the restrictions/opportunities imposed by upon its English brethren in 1990. It also – like UTV in Northern Ireland, another complex, special case – retains its own onscreen identity. Nationalism, as it so often does, is trumping regionalism – although it was not all that long ago that Scotland had multiple ITV regions, in recognising its own lack homogeneity and distinct regions, while respecting its status as a country.


As is often observed by anyone who has thought about it for more than four seconds, the UK is an almost hilariously over-centralised country, with its political, financial, administrative, artistic and political centres all in the same place. Regionalised television helped form a bulwark against the consequences of that centralisation. Regional commissioning and production guaranteed that the UK of ITV looked and sounded like the whole of the UK. The regions could talk about themselves, to themselves and others, via the medium of national television.

The idea of a federal UK crops up with increasing frequency these days; it is almost inconceivable that considerable constitutional tinkering will not be required after the good ship UK hits the iceberg that is Brexit, and that’s assuming that Northern Ireland and Scotland remain within that country at all. If the UK is to become a federation, and many think it will have to, then why shouldn’t its most popular and influential medium?

A new Broadcasting Act is needed. One that breaks up ITV plc and offers its constituent licences out to tender again; one that offers them only on the guarantee that certain conditions, to do with regional employment and production, regional commissioning and investment, are met.

Our current national conversation is undeniably toxic. Maybe increasing the variety of accents in that conversation will help.

Thanks to Dr David Rolinson at the University of Stirling and britishtelevisiondrama.org.uk.

 
 
 
 

Canada’s gay neighbourhoods are struggling. Can queer pop-ups plug the gap?

Vancouver. Image: Getty.

Queer life was highly visible in Western Canada last year. In May, Vancouver declared 2018 the “Year of the Queer,” celebrating decades of service that the city’s cultural organisations have provided for lesbian, bisexual, gay, transgender, queer and two-spirit (LGBTQ/2S) people across the region.

Yet 2018 also saw the loss of multiple queer venues and gay bars. While economic forces, such as rapacious gentrification are part of the story and struggle, our research shows that something creative and generative is happening in the city as well.

In the face of changing urban landscapes, economic hardships, and more straights moving into historically gay neighbourhoods, queer pop-ups — ephemeral gathering spaces whose impact lingers among revellers long after the night is over — now play a large role in the fight for LGBTQ/2S equality.

Scattered gay places became neighbourhoods

Queer life germinated in “scattered gay places” across cities in North America from the late 1800s to the Second World War. Inside cabarets, bars, theatres or outside in public parks, washrooms and city streets, queers found spaces which could hold and celebrate transgressive sexual connections while also providing respite from daily experiences of discrimination and social exclusion.

After the Second World War, scattered gay places congealed into permanent gay bars and residential “gaybourhoods” in a period anthropologist Kath Weston calls “the great gay migration.” Queer people flocked to urban centres and sexual subcultures flourished in cities like New York, Chicago, San Francisco, Los Angeles and Toronto.

The formation of queer community spaces has always been controversial. Cultural and legal backlashes marred early developments. A host of laws and regulations tried to suppress and contain homosexuality in North America by limiting its presence in the public sphere.

These measures resulted in frequent hostilities, police raids and violence. Queers congregated together not just to find love or community, but to protect themselves, to protect one another and to find refuge. Pride parades, now celebrated worldwide, commemorate these early turf wars.

Pop-ups revitalise queer spaces

Researchers have written a great deal on the cultural and political importance of gay districts in urban centres, and they have grappled with concerns that these areas, along with the establishments they house, are fading.

But innovative urban forms challenge arguments about the death and demise of queer spaces in the city. Our research suggests that queer pop-ups, or temporary cultural gathering spaces, cater to diverse and often marginalised queers.

Some gaybourhoods are dwindling in their residential concentration and gay bars are dropping like flies. But new queer place-making efforts are emerging.

Two of the authors at the queer pop-up in 2018 at East Side Studios in Vancouver. Ryan is on the far left, back row, Adriana is on the far right of the back row. Image: author provided.

Unlike gaybourhoods and gay bars, pop-ups are intentional in how they address persistent, intersectional forms of inequality. Queer pop-ups offer patrons a space to explore non-binary forms of gender and sexual identities, and especially a place to experience collective effervescence among queer people of colour, and femme lesbians.

Some pop-ups create environments that are explicitly trans-inclusive, consent-focused, and sex-positive. Pop-ups are not panaceas for queer life. Pop-ups can also be places where issues around socioeconomic status, gender identity and expression, and racial inequality are called out.

Yet these spaces directly and indirectly encourage dialogue on inequalities within the queer community, conversations that help produce safer spaces for marginalised queers to find each other and forge enduring queer consciousnesses.

Turf wars

Queer pop-ups show similar trajectories of infighting and compromise that the LGBT social movement encountered from the late 1970s through the early 2000s when trying to forge a collective consciousness, gain social visibility and win legal rights.

These turf wars, expressed as contests over space and inclusion, are generally sparked over three perennial concerns: privilege, race and gender. One interviewee, a 20-year-old self-identified queer, trans person of colour (QTPoC), who spoke about Vancouver’s gay district told us:

“I tend to avoid the gay bars on Davie [because] a lot of the gay bars there have now been taken over by cis-gender, heterosexual people. I’ve [also] heard from a lot of QTPoC friends that they are often uncomfortable going to gay bars on Davie, because it’s usually very dominated by cis-gender, white gay men.”

A 28-year-old white, cisgender, queer male found pop-ups more politically and culturally radical than gay bars. He put it this way:

“It’s very rare that we’ll ever have a conversation about politics [in gay bars]. It’s just about partying and things that we kind of see as very stereotypical portrayals of gay culture: like going out, dancing, drinking, fucking.”

Historically, gaybourhoods have served an important role in the fight for LGBT rights, but they have also developed to cater to a specific cis-gender, white, middle-class, male sensibility. One 30-year-old, white, trans DJ put it bluntly, “the mainstream scene is just not welcoming to trans people, in my experience,” adding that verbal transphobic harassment is common in the streets of Vancouver’s gaybourhood.

At Vancouver Pride this year we were reminded of this schism at a local pop-up event. “Gay men won’t come here, it’s too trashy,” shouted a white Australian lesbian playfully to friends over loud music. We were at Eastside Studios, a large warehouse turned into the newest collaborative queer venue in Vancouver.


The comment was striking because it highlights the visible bifurcation occurring in queer life and queer consumption in Vancouver. Many gay men tend to patronise businesses and events in the West End, Vancouver’s official gaybourhood; whereas, other members of the LGBTQ community are scattered across the city at events and venues that are far less permanent. Eastside Studios attempts to break through the homonormative bent some gay bars perpetuate. It is a space that generously houses some of the struggling pop up events who lost space to gentrification in Vancouver’s out of control rental market.

Historically, pop-ups arose as the first signs of urban sexual transgression. They continue to emerge as spatial innovations which nurture transgressive queer diversities that do not have space or representation in the gaybourhood. Weekly social media blasts via Facebook or Instagram and word-of-mouth dissemination play an important role in linking queers around the city to these events. Pop-ups take different tones and establish different vibes among patrons. Collectively, pop-ups highlight the many important projects local queers are undertaking to increase the plurality of what queer life looks like and how it is expressed.

Struggles for equality

Marriage is the leading story in many headlines these days, but queer struggles for equality were never only about relationship recognition or acceptance into the mainstream.

Queer struggles are also fights to resist oppressive normativity, to end racial inequality and white supremacy, to end sexualised violence, to reconcile generational traumas associated with colonialism.

Continuing these fights is perhaps what makes queer pop-ups unique. Organisers of these events are intentional and responsive to such concerns. They seek to create new worlds that soften the impact of inequalities, both in gaybourhoods and in other parts of Canadian cities as well.

Pop-ups nourish queer lives; they emerge as temporary meeting grounds where diverse, oftentimes marginalised, queers flock for community and collective, momentary release. Here an image from a Man Up pop-up event in Vancouver. Image: Shot by Steph/Facebook/The Conversation.

Many of these spaces are an opportunity for patrons to travel in a re-imagined world, even if only for the night. While not all pop-ups that appear survive, the ones that do matter, fundamentally, because they create spaces that resist heteronormative culture and homonormativity, address intersecting inequalities, assert and anchor queer cultural and political identities, and promote well-being for a wider portion of the community in ways that gaybourhoods used to and have always had the potential to.

Pop-ups nourish queer lives in ways that gaybourhoods and gay bars historically had. They emerge as temporary meeting grounds where diverse, oftentimes marginalised, queers flock for community and collective, momentary release. They allow patrons to dance and comfortably explore the implications of their gender and sexual identities around like-minded individuals. At times they are more than friendly social gatherings, becoming sites where the moral arch of the community is shaped through demonstrations on urgent issues impacting queer lives and the surrounding community.

Queer pop-ups are vibrant locations that work to push forward the unfinished projects of social justice first envisioned during gay liberation.

The Conversation

Ryan Stillwagon, Ph.D. Student, Sociology, University of British Columbia; Adriana Brodyn, Ph.D. Candidate, University of British Columbia; Amin Ghaziani, Associate Professor of Sociology and Canada Research Chair in Sexuality and Urban Studies, University of British Columbia, and D. Kyle Sutherland, PhD Student, Department of Sociology, University of British Columbia.

This article is republished from The Conversation under a Creative Commons license. Read the original article.