How a blackout at the Superbowl became a goldmine for advertisers

A silver lining lined with actual silver.

Like many in the UK, I followed last night’s Superbowl in the dark, via twitter, on a glowing matchbox-sized screen.

Despite an American wife and many patient explanations from my father-in-law, an instinctive understanding of American Football continues to elude me – and yet I still love watching it.

Strangely, this is the case even when the spectacle is transmuted from an extravaganza of vast men, cheerleaders and fireworks to a torrent of 140 character outbursts.

The reason why became clear at the opening of the game’s third quarter, when incessant chatter about Beyonce’s half-time show was cut off by an onslaught of tweets about blackouts, organisational chaos and pissed-off advertisers.

In the end, the 34-minute stoppage, during which half the lights in New Orleans’ 73,000-seat Superdome were off and broadcasts were severely disrupted, made for the most interesting part of the game – from a cultural standpoint at least.

Oddly enough, I’d seen the exact same thing happen before from the other side of the screen. In 2007, I was watching the Oklahoma State Cowboys annihilate Florida Atlantic at the Boone Pickens stadium in Stillwater, OK, when half the stadium lights went out at the start of the third quarter.

During the sixteen minute outage that followed, the sea of orange-shirted fans turned introspective, discussing the opening action of the second half and reflecting on the general cultural artillery backing up the home team; the grotesque foam mascots, the confetti cannons, the US infantrymen improvising a press-up competition in the centre of the field to keep people pumped up.

Last night’s half-hour twitterval had the same atmosphere, amplified by the global pool of participants. People who hadn’t even planned to care about the Superbowl were getting sucked in, contributing to a growing discussion of the event that had increasingly little to do with football.

While advertisers paying up to $4m each for 30 second slots may have been incensed at the disruption to begin with, those keeping an eye on twitter (which we can assume to be all of them, given the preponderance of hashtags in this year’s superbowl ads), would have very quickly spotted a sliver lining to the organisational cloud hanging over the stadium.

For in the absence of any actual sport, bored fans and football-agnostic twitter browsers alike were turning, amongst other subjects, to discussion of the year’s ads.

The advertisement hashtags, which might otherwise have lingered in the sidelines of the Ravens/49ers confrontation, were being traded thick and fast alongside Beyonce lyric puns, New Orleans jokes and references to every film ever containing a power outage as plot element. Savvy advertisers, like Audi and Oreo, jumped straight in and started making their own wisecracks.

In the end, this half-hour break to talk about the cultural architecture underpinning the football ended up giving marketers more bang for their buck than an uninterrupted game would have done.

I wouldn’t be surprised to find a blackout in the programme for Superbowl 48 – with its own sponsor, of course. Any takers?

By day, Fred Crawley is editor of Credit Today and Insolvency Today. By night, he reviews graphic novels for the New Statesman.

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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred