What’s up with Wakanda’s trains? On public transport in Black Panther

The Black Panther promotional poster. Image: Marvel/Disney.

Black Panther is one of the best reviewed superhero films of all time. It’s instantly become a cultural touchstone for black representation in movies, while shining a positive light on a continent almost totally ignored by Hollywood. But never mind all that – what about the trains?

The film takes place in the fictional African country of Wakanda, a small, technologically advanced nation whose power comes from its main natural resource: huge supplies of a magical metal called vibranium. As is often the case in sci-fi, “technologically advanced” here means “full of skyscrapers and trains”. In other words, perfect Citymetric territory.

Here’s a mostly spoiler-free guide to Black Panther’s urbanism and transport.

City planning

It’s to the credit of Black Panther’s crew that there’s anything to talk about here at all. Fictional cities in previous Marvel films, such as Asgard from the Thor films or Xandar from Guardians of the Galaxy, don’t feel like real places at all, but collections of random monuments joined together by unwalkably-wide and sterile open spaces.

Wakanda’s capital, the Golden City, seems to have distinct districts and suburbs with a variety of traditional and modern styles, arranged roughly how you’d expect a capital to be – skyscrapers in the centre, high-rise apartments around it, and what look like industrial buildings on its waterfront. In other words, it’s a believable city.

It’s almost a real city. Image: Marvel/Disney

We only really see one area close-up: Steptown, which according to designer Ruth Carter is the city’s hipster district. How the Golden City ended up with a bohemian area is never explained. In many cities, these formed where immigrants, artists and students arrived to take advantage of lower rents, but this seems unlikely with Wakanda’s stable economy and zero migration. Did the Golden City gentrify?

Urban transport

When we get out and about, things get a bit weirder. The narrow pedestrianised sand-paved street is crowded and lined with market stalls on both sides, yet a futuristic tram runs right down the middle. The tram’s resemblance to the chunky San Francisco BART trains is not a coincidence – director Ryan Coogler is from Oakland.

Steptown Streetcar, with a hyperloop train passing overhead. Image: Marvel/Disney.

People have to dodge around the tram, and the street is far too narrow for a second tram to pass the other way. This could be a single-track shuttle (like the former Southport Pier Tram), a one-way loop (like the Detroit People Mover) or a diversion through narrow streets (like the Dublin Luas Cross City extension). But no matter what, it’s a slow and inefficient way to get people around a major city. Hopefully there’s an underground station lurking somewhere out of shot.


Over the street runs a *shudder* hyperloop. If you’re concerned that Elon Musk’s scheme has made its way to Wakanda, don’t worry – this train bears no resemblance to Musk’s design. Rather, it’s a flying train that levitates between hoops in the open air. It travels very fast – too fast for urban transport, since it crosses a whole neighbourhood in a couple of seconds – and it doesn’t seem to have many stops, even at logical interchange points where the lines cross. Its main purpose is probably to bring people from outlying suburbs into the centre quickly.

There’s one other urban transport system seen in the film: as befitting a major riverside city, it has a ferry or waterbus system. We get a good look at the barges carrying tribal leaders to the ceremonial waterfalls, but overhead shots show other boats on the more mundane business of shuttling people up and down the river.

Transport outside the city

Unfortunately there’s less to say here. Away from the city, we only see people riding horses, following cattle-drawn sleds, or simply walking long distances. This is understandable given Wakanda’s masquerading as a developing country, but it makes the country very urban centric. Perhaps that’s why the Jabari hate the other tribes so much – poor transport investment means the only way to reach them is a narrow, winding mountain pass.

The one exception is in freight transport. Wakanda has a ridiculously developed maglev network for transporting vibranium ore. This actually follows a pattern seen in a lot of real African countries: take a look at a map of the continent and you’ll see most railways run to the coast.

Image: Bucksy/Wikimedia Commons.

These are primarily freight railways built to transport resources from mines and plantations to ports, with passenger transport an afterthought.

A high-speed maglev seems like overkill for carrying ore, especially as the film goes out of its way to point out that vibranium is too unstable to take on high-speed trains without careful safety precautions. Nevertheless, the scene where Shuri and Ross geek out about these maglevs might just be the single most relatable in any Marvel movie.

A very extravagant freight line. Image: Marvel/Disney.

Perhaps this all makes sense though. Wakanda is still an absolute monarchy, and without democratic input its king is naturally going to choose exciting hyperloop and maglev projects over boring local and regional transport links.

Here’s hoping the next Black Panther film sees T’Challa reforming Wakanda’s government, and then getting really stuck into double-track improvements to the Steptown Streetcar.

Stephen Jorgenson-Murray tweets as @stejormur.

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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.