Abstract
Lebanon, March 1999. It is a Friday night, but the streets of Beirut are almost deserted. Instead of flocking to nightclubs and parties like they would normally do on the weekend, a great many people are glued to their TV screens watching LBC’s new ultra popular quasi-Karaoke show Ya layl ya ‘ayn. I am visiting friends in Beirut from my base in Damascus and together, instead of going out as planned, we end up watching what is arguable the beginning of the reality TV genre in the Arab Middle East. At the time, the dancing and singing contestants on the show seem plainly silly to me, but my Lebanese male friends are spellbound. The show’s simple formula pits men against women in a battle of singing, dancing, and knowledge about pop music and is, like most Arab TV shows, a spin-off from Western show concepts. The team with most points wins a prize of around US$4000, which is usually donated to charity. For the contestants the prize is not so much the money as the participation itself: the whole glamorous atmosphere, the media exposure and the change to mingle with celebrities. During the show, the two teams engage in karaoke contests, sing along with live performing pop stars, dance, and quiz. “The Ya layl ya ‘ayn dancers,” five or six female dancers in skin-tight dresses placed on individual platforms, are another central component as the camera dwells on their rotating dance moves throughout the show. In the finale, the losing team is subjected to a practical joke, a ma’lab, the significance of which I will return to later. At the very end, both teams join the special guest singers and dancers in an emulation of a night club dance floor. As it turned out, staying in was a lot like going out on this particular evening in late-1990s Beirut.
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Notes
- 1.
This chapter refers to episodes of Ya layl ya ‘ayn which the author watched in Beirut in March 1999 and April 2000. Other episodes have been found on www.youtube.com. LBC’s webpage is www.lbcgroup.tv/lbc. I also rely heavily on the observations of Nadya Jeanne Sbaiti, Ya Layl Ya ‘Ayn: Singin’ Along in Lebanon, unpublished paper (2001) and thank the author for allowing me to use her observations in this article.
- 2.
See Joe Khalil, “Blending in: Arab Television and the Search for Programming Ideas,” in TBS Journal 13, 2004. http://www.tbsjournal.com/Archives/Fall04/khalil.html.
- 3.
Marwan Kraidy, Reality Television and Arab Politics, Cambridge University Press, 2009.
- 4.
Karim Tartoussieh: Pious Stardom: Cinema and the Islamic Revival in Egypt, unpublished paper, 2008.
- 5.
Lindsay Wise, “Whose Reality is Real?” in TBS Journal 15, 2005. http://www.tbsjournal.com/Archives/Fall05/Wise.html. See also Christiane Gruber and Sune Haugbolle (eds.), Visual Culture in the Middle East: Rhetoric of the Image, Indiana University Press, 2013.
- 6.
Marwan Kraidy, Reality Television and Arab Politics, Cambridge University Press, 2009.
- 7.
Marwan Kraidy, “Reality Television and Politics in the Arab World,” in TBS Journal 15, 2005. http://www.tbsjournal.com/Archives/Fall05/Kraidy.html.
- 8.
Marc Lynch, “Reality is Not Enough,” in TBS Journal 15, 2005. http://www.tbsjournal.com/Archives/Fall05/Lynch.html.
- 9.
Michelle Brouwers, Political ideology in the Arab World, Cambridge: Cambridge University Press, 2009.
- 10.
At the time of writing in January 2013, the show is no longer airing.
- 11.
- 12.
The tendency to avoid sectarian issues also had a legal dimension, in that a media law passed in 1994 outlawed any “matter seeking to inflame or incite sectarian or religious chauvinism or seeking to push society, and especially children, to physical and moral violence, moral deviance, terrorism, or racial and religious segregation.” See www.hrw.org/reports/1997/lebanon.
- 13.
It is a well known fact that Christians are the most adept at trilingualism due to their long-established French education system, but high-income classes from all sects share the skills and the ethos.
- 14.
Sturken and Cartwright, Practices of Looking: An Introduction to Visual Culture, Cambridge University Press, 2009, p. 76.
- 15.
Nadya Jeanne Sbaiti, “Game Shows, Reality TV, and the New Public S‘fears’,” paper given at the conference Visual Practices and Public Subjects, AUB, Lebanon, April 21–23, 2005
- 16.
Nadya Jeanne Sbaiti, Ya Layl Ya ‘Ayn: Singin’ Along in Lebanon, unpublished paper (2001).
- 17.
Henri Bergson, Laughter: An Essay on the Meaning of Comic, New York: Wildside press, 2008.
- 18.
Timothy Mitchell, “The Stage of Modernity,” in Questions of Modernity, ed. Timothy Mitchell (2000), p. 26.
- 19.
Straton, Allegra, Muhajababes, London: Constable, 2006.
- 20.
Ferguson, James, Expectations of Modernity – Myths and the Meanings of Urban Life on the Zambian Copperbelt, Berkeley: University of California Press, 1999.
- 21.
Lila Abu-(s) after Lughod, “The Interpretations of Culture Television,” in S.B. Ortner, ed., The Fate of “Culture”: Geertz and Beyond, Berkely: University of California Press, 1999, p. 114.
- 22.
As Sbaiti (2001) mentions, YLYA was, and is, intermarried with the music industry through the persona of Simon Asmar, a music industry baron in Lebanon who controlled Studio al-fann and had great influence on the production side of YLYA. The whole phenomenon of “videoclips” and MTV-like music channels like Rotana present further material for investigating the thesis of privatization and modernisation. See Arab Media and Society, http://www.arabmediasociety.com/topics/index.php?topic=13.
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Haugbolle, S. (2013). Pop Culture and Class Distinction in Lebanon. In: Hoffmann, T., Larsson, G. (eds) Muslims and the New Information and Communication Technologies. Muslims in Global Societies Series, vol 7. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-7247-2_5
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