The tube that’s not a tube: What exactly is the Northern City line?

State of the art: a train on the Northern City Line platforms at Moorgate. Image: Haydon Etherington

You may never have used it. You may not even know that it’s there. But in zones one and two of the London Underground network, you’ll find an oft-forgotten piece of London’s transport history.

The Northern City line is a six-stop underground route from Moorgate to Finsbury Park. (It’s officially, if confusingly, known as the Moorgate line.) But, unlike other underground lines, it not part of Transport for London’s empire, and is not displayed on a normal tube map. Two of the stations, Essex Road and Drayton Park, aren’t on the underground network at all.

The line has changed hands countless times since its creation a century ago. It now finds itself hiding in plain sight – an underground line, not part of the Underground. So why exactly is the Northern City line not part of the tube?

The Northern City line, pictured in dotted beige. Source: TfL.

As with many so many such idiosyncrasies, the explanation lies in over a century’s worth of schemes being cancelled and going awry. The story starts in 1904, when the private Great Northern Railways, which built much of what is now the East Coast Main Line, created the line to provide trains coming from the north of London with a terminus in the City. This is why the Northern City line, unlike a normal tube line, has tunnels wide enough to be used by allow mainline trains.

Pretty soon,  though, Great Northern decided that this wasn’t such a bright idea after all. It mothballed plans to connect the Northern City up to the mainline, leaving it to terminate underneath Finsbury Park, scrapped electrification and sold the line off to Metropolitan Railways – owners of, you guessed it, the Metropolitan line.

Metropolitan Railways had big plans for the Northern City line too: the company wanted to connect it to both Waterloo & City and Circle lines. None of the multiple variants on this plan ever happened. See a theme?

The next proposed extensions, planned in the 1930s once London Underground had become the domain of the (public sector) London Passenger Transport Board, was the Northern Heights programme. This would have seen the line connected up with branch lines across north London, with service extended to High Barnet, Edgware and Alexandra Palace: essentially, as part of the Northern line. The plans, for the main part, were cancelled in the advent of the Second World War.

The Northern Heights plan. The solid green lines happened, the dotted ones did not. Image: Rob Brewer/Wikimedia Commons.

What the war started, the Victoria line soon finished. The London Plan Working Party Report of 1949 proposed a number of new lines and extensions: these included extension of the Northern City Line to Woolwich (Route J) and Crystal Palace (Route K). The only one of the various schemes to happen was Route C, better known today as the Victoria line, which was agreed in the 1950s and opened in the 1960s. The new construction project cannibalised the Northern City Line’s platforms at Finsbury Park, and from 1964 services from Moorgate terminated one stop south at Drayton Park.

In 1970, the line was briefly renamed the Northern Line (Highbury Branch), but barely a year later plans were made to transfer it to British Rail, allowing it to finally fulfil its original purpose.


Before that could happen, though, the line became the site of the deadliest accident in London Underground history. At the height of the morning rush hour on 28 February 1975, a southbound train failed to stop at Moorgate, instead ploughing into the end of the tunnel. The crash killed 43 people. The authorities responded with a major rehaul of safety procedure; Moorgate station itself now has unique timed stopping mechanisms.

The last tube services served the Northern City Line in October 1975. The following year, it reopened as part of British Rail, receiving trains from a variety of points north of London. Following privatisation, it’s today run by Govia Thameslink as part of the Great Northern route, served mainly by suburban trains from Hertford and Welwyn Garden City.

Nowadays, despite a central location and a tube-like stopping pattern, the line is only really used for longer-scale commutes: very few people use it like a part of the tube.

Only 811,000 and 792,000 people each year enter and exit Essex Road and Drayton Park stations respectively. These stations would be considered the fifth and sixth least used in the tube network – only just beating Chorleywood in Hertfordshire. In other words, these usage stats look like those for a station in zone seven, not one in Islington.

One reason for this might be a lack of awareness that the line exists at all. The absence from the tube map means very few people in London will have heard of it, let alone ever used it.

Another explanation is rather simpler: the quality of service. Despite being part and parcel of the Oyster system, it couldn’t be more different from a regular tube. The last, and only, time I used the line, it ran incredibly slowly, whilst the interior looked much more like a far-flung cross-country train than it does a modern underground carriage.

Waiting for Govia. Image: Haydon Etherington.

But by far the biggest difference from TfL is frequency. The operators agreed that trains would run between four and six times an hour, which in itself is fine. However, this is Govia Thameslink, and in my experience, the line was plagued by cancellations and delays, running only once in the hour I was there.

To resolve this, TfL has mooted taking the line over itself. In 2016, draft proposals were put forward by Patrick McLoughlin, then the transport secretary, and then mayor Boris Johnson, to bring "northern services... currently operating as part of the Thameslink, Southern and Great Northern franchise" into TfL's control by 2021.

But, in a story that should by now be familiar, Chris Grayling scrapped them. At least it’s in keeping with history.

 
 
 
 

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.