Search citation statements
Paper Sections
Citation Types
Year Published
Publication Types
Relationship
Authors
Journals
While there are a few significant studies on the varieties of populism in post-socialist Romania, little scholarly work on populists’ ethos of religious inspiration exists. This article addresses this lacuna from a cultural studies perspective, exploring popular culture’s productions of religious inspiration employed by the radical right populist entrepreneur George Becali, and it argues that the diversity of religiously encumbered cultural productions provide a significant insight into fleshing out the mechanisms of his messianic neo-populism. By employing a critical visual analysis and hermeneutics, this article aims to illuminate how a populist entrepreneur attracts potential supporters by using the rhetoric of nativism and ‘neo-traditional, autochthonous culture and religion’, purporting to reveal a mutual cultural ground between the messianic leader and ‘the people’. His political strategies are oftentimes packaged in cultural formats and discourses emphasising local religious symbolism that turns him into a ‘Saviour of the Nation’. Yet, at the same time, the article demonstrates that popular culture can also constitute a foundation for resisting the populist’s kit of religiously loaded visual rhetoric.
While there are a few significant studies on the varieties of populism in post-socialist Romania, little scholarly work on populists’ ethos of religious inspiration exists. This article addresses this lacuna from a cultural studies perspective, exploring popular culture’s productions of religious inspiration employed by the radical right populist entrepreneur George Becali, and it argues that the diversity of religiously encumbered cultural productions provide a significant insight into fleshing out the mechanisms of his messianic neo-populism. By employing a critical visual analysis and hermeneutics, this article aims to illuminate how a populist entrepreneur attracts potential supporters by using the rhetoric of nativism and ‘neo-traditional, autochthonous culture and religion’, purporting to reveal a mutual cultural ground between the messianic leader and ‘the people’. His political strategies are oftentimes packaged in cultural formats and discourses emphasising local religious symbolism that turns him into a ‘Saviour of the Nation’. Yet, at the same time, the article demonstrates that popular culture can also constitute a foundation for resisting the populist’s kit of religiously loaded visual rhetoric.
The article provides a comparative analysis of the cultural practices of political populism and the popular culture. The leading role of the media in the formation and promotion of popular movements and leaders is emphasized. There is a difference in the understanding of a leader's charisma that brings new values, according to Max Weber, and the pseudo-charisma of modern populist leaders that is created by their regular presence in the media. Populist politician is seen as a sign in cultural communication, where the politician’s personality is put as the signifier, and the ideology that the politician promotes — as the signified. Based on this analysis, three ideal types of populists have been identified: a blank sign that is focused on the present and represents populists without ideology; a sign that is oriented on the past and represents a populist national ideology; the sign that is oriented on the future and represents the reformers, the bearers of new social values. Theoretical approaches to the interpretation of popular culture are analyzed and it is pointed out that a mass society emerging is necessary both for the phenomenon of popular culture and for political populism to perform the quantitative indicator of public preferences. Common characteristics in the functioning of popular culture and populism are revealed — symbolism, emotionality, "origin from people", resistance against the system. The decisive role of the media in cultural communication for both popular culture and political populism is emphasized. However, there are significant differences between popular culture and political populism. Popular culture has its own values, while political populism uses values of others. Comparing popular culture and its impact on culture in general on one hand and political popularization and its impact on the political system on the other, a scrutator could expect for some renewal and diversification of current political institutions that would be a positive factor for the global political system and global society.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
customersupport@researchsolutions.com
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
This site is protected by reCAPTCHA and the Google Privacy Policy and Terms of Service apply.
Copyright © 2025 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.