Nothing like Love Island, apparently (BBC)

Unless you took the sensible precaution of disconnecting your television in anticipation, you might have noticed that Love Island returned to ITV2 last week. The show is — and I should declare a little bit of guesswork on my part here — much the same as ever: the bronzed, bovine contestants, too many and too similar to recall individually by name; their artless strategies of self-ingratiation and deception; the predictable crushes, the crushing predictability.
Part of the show’s appeal, I take it, lies in the near-hallucinogenic spectacle of watching minute variations on a theme playing out within a largely unchanging structure. But failure to change even a winning formula draws criticism. In 2021, when asked whether the programme’s producers would ever consider including non-heterosexual contestants, ITV commissioner Amanda Stavri said — presumably while panicking a little — that although “it goes without saying that we want to encourage greater inclusivity and diversity”, including gay or lesbian islanders might create “logistical difficulties”.
That such a change would lead to “logistical difficulties” is an obviously sound consideration, and so predictably enough was immediately identified by critics as evidence of rigidly enforced bigotry on the part of ITV and the television industry at large. It was a strange diagnosis; television executives don’t seem the kind to make a stand on a point of principle, even a deeply cherished bigoted principle, if abandoning it could earn them costless approval.
Presumably, the logistical difficulties Stavri had in mind concerned the underlying selection mechanisms on which the drama of Love Island largely depends. Among reality-TV subgenres, Love Island operates firmly within the “state-of-nature” model. Contestants are removed from society, deprived of almost anything that makes life worthwhile — notably intelligent conversation and alcohol — and made to interact. Under these lawless conditions, the threat of forced “recoupling” and manipulative tests of loyalty artificially speeds up the cycles of relationship and break-up, as islanders are forced to divide and unite under close observation, like material in a petri dish.
The ceaseless pressure to find a mate results in a market of romantic goods and, as the intrusive night-vision footage occasionally implies, services. That one sex is interested exclusively in buying what the other is selling, and vice versa, is crucial to the extended dynamic. For example, when a new male “bombshell” hits the island, the calculated effect is that the bargaining power of all the men suddenly decreases. To introduce men who sometimes prefer men to women, or women who sometimes prefer women to men, would likely frustrate some of these effects, and not necessarily in ways that would be congenial to those who were hoping for a progressive display of “inclusivity”.
For one thing, it might alter contestants’ incentives to tactically reveal or conceal information about themselves. Events could make it expedient to match against one’s actual sexual preference, or even to strategically feign or deny a settled sexual preference: not an obviously edifying spectacle. But any alternative to this — for example, a format which offered same-sex pairing options only to certain contestants — would disunify the market, undermining the sense in which all islanders face equal options.