Sports players: the heroes of the mediated sacred sphere

Electronic copy available at: http://ssrn.com/abstract=2162293 ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011: 105-125 eISSN 1775-352X © ESSACHESS Sports players : the heroes of the mediated sacred sphere María del Mar RUBIO-HERNÁNDEZ Professeur, Universidad de Sevilla, Espagne [email protected] Abstract : Broadcasted sport is one of the elements of the mediated culture which mobilizes extremely passionate masses. Thus, it can be considered as a mythical expression within current society, since contemporary era is witness to the revival of the sacred which manifests through rituals, myths and the divinization of certain products and celebrities. This article analyzes how media depictions exalt players as objects of worship and devotion. It will specifically focus on the most successful Spanish sportsmen such as the tennis player Rafael Nadal and the players of the national soccer team and how they are promoted as national heroes in advertising. Keywords : sports players, the sacred, deification, national heroes, mediated sport *** Les sportifs : les héros de la sphère médiatique sacrée Résumé: Les sports diffusés dans les médias sont un des éléments de la culture qui mobilise le plus des masses passionnées. Ils peuvent donc être considérés comme une expression mythique dans la société actuelle qui, depuis l'époque Electronic copy available at: http://ssrn.com/abstract=2162293 106 Maria del Mar RUBIO-HERNANDEZ Sports Players contemporaine, est témoin de la renaissance du sacré qui se manifeste à travers des rituels, des mythes et la divinisation de certains produits et célébrités. Cet article analyse la façon dont les médias représentent l’exaltation des joueurs comme des objets de culte et de dévotion. Il se concentrera spécialement sur les sportifs espagnols les plus accomplis, comme le joueur de tennis Rafael Nadal et les joueurs de l'équipe nationale de football et la façon dont ils sont promus comme des héros nationaux dans la publicité. Mots-clés: sportifs, le sacré, déification, héros national, sport médiatique *** 1. The sacred dimension of individuals The sacred is said to be one of the main components of human nature. In fact, Cassirer (1980), one of the most popular experts who study the sacred, defines man as homo symbolicus, referring to his/her mythic dimension as a constituent aspect of the human condition. Not only is the sacred present within the individual’s psyche as a cognitive structure, but it is also present as a social dimension. Since sacred element plays a relevant role within society, from primitive ones to the most developed ones, its significance has been highlighted by several scholars (i.e. Joseph Campbell, Emile Durkheim, Mircea Eliade, Karl Jung, etc.); some of them point out the social functions fulfilled by myths or rites. For instance, Heinrich, who is quoted by Duch, notes that one of the basic functions of myth is to connect men and women with their origins. In much the same way, Duch highlights this feature, defining it as a “saving answer” for individuals when questioning about their origins (1998: 229). Other experts, such as Eliade, point out their role as behavioral and exemplary models for human activities (1975: 8). Thus it can be said that myths play an important role in the configuration of a group or a community, since they perform as powerful unifying strategies, as it will be explained later. Moreover, the need for myths, which is said to be present in every culture and historical period, even in current times when men “keep feeling the need of mythicizing certain events and persons” (Cencillo, 1998: 23), can be understood as an ultimate sign of its universal aspect. Taking into account that said sacred component constitutes men and women’s character from ancient times, it could be inferred that it manifests in every civilization, in every epoch of humankind’s history, even in those periods especially dominated by a rationalist perspective. As a matter of fact, current times can be defined by the importance of technology and science as main discourses; ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 107 nevertheless the presence of the sacred remains observable. According to Eliade’s words, “some forms of ‘mythical behaviour’ still survive in our day. This does not mean that they represent the ‘surviving’ of an archaic mentality, but rather that certain aspects and functions of mythical thought are constituents of the human being” (1975: 181). Thus, it’s possible to talk about myth as a constituent feature of contemporary men and women. In spite of the fact that today’s time is dominated by reason, science and technology, some tendencies, movements and behaviors which prove that mythical thinking does not just belong to a primitive period on human’s history emerge in the present-day context. In much the same way, Duch points out that myths are still operating in modern world, even though they were conceived as characteristic elements from the childhood of humankind (1998: 159). As a matter of fact, it is surprising that the sacred reappeared in an era which is supposed to be the culmination of the Enlightened rationalism. The reason to explain its return lies, according to Juan Rey, in the dissatisfactory feeling that consumption provokes in individuals (2006: 70). Thus, the turning to the sacred can be understood as an answer to the emptiness that contemporary men feel in such superficial society. Most of the authors who study the presence of the sacred within current times point out the incongruence about the presence of myths, of emotional nature, in a hyper-rationalist culture as today’s world, which avoids anything that is not empirically demonstrable. As a matter of fact, the dominant discourse today is inherited from the Enlightenment era, which aspired to the progressive rationalization of every sphere of human’s thinking and activity, as a sign of humankind’s ascendant improvement, and this determines the way in which the sacred is rejected in some spheres nowadays. Therefore, society nowadays can be defined as dualist ; on one hand, it is dominated by an extreme rationalism ; on the other hand, the sacred survives in current time through different expressions, since it materializes in discourses such as literature, art, cinema, and/or advertising. Some of these manifestations are especially significant since they present a powerful mobilizing potential, as it is shown in the feelings expressed by the passionate followers in music spectacles or sport events. Therefore, certain elements from the media culture seem to favor the recovery of mythical thinking and some behaviors which belong to the sacred realm, as it will be explained below. 2. The media as a contemporary expression of the sacred Mass media presents some features which are connected to the mythical way of thinking. One of these features is the massive nature of mass communication; so to speak, the instant and global character of messages which are transmitted worldwide implies that they are seen by an immense audience, reaching unprecedented coverage rates. 108 Maria del Mar RUBIO-HERNANDEZ Sports Players Furthermore the mass media, conceived as a validator discourse in contemporary world, fulfills roles which were traditionally performed by the church or religion, as noted by Juan Wolfgang who claims that the authority represented by monarchs, priests, doctors, and teachers as autocrat figures in the past is represented by journalists and the star system in modern times (1999: 151). The mass media also perform as mobilizing means which unite and integrate individuals, promoting a sense of identification and belonging to a common group or nation. For this reason, it could be claimed the media are used by governments as a tool to maintain the status quo, since “mass communication suggests that life is good in a capitalist society until the very end” (Hardt, 2004: 105). Hardt also suggests that the media can be understood as elements that guarantee the order and the continuance of the dominating system: “Mass communication must offer assurances of a socially or politically satisfactory response and dispense instant gratification” (2004: 101). As pointed out by Carretero Pasín, myths still fulfill a fundamental function since they found and support the communal; therefore, myth can be conceived as a factor of social aggregation, comparable to a receptacle that supports a common sense of belonging, favoring the community identification (2006: 123). Thus, it can be said that the mass media and the sacred present a collective and communal aspect which define both discourses. Dorfles makes emphasis in this feature when talking about the contemporary celebrations, big events or massive festivities in which the individual dilutes within the mass and he/she is absorbed by a collective sense of belonging. According to the scholar, “it seems obvious that some symbolic-mythical elements which were present in sacred and recreational festivities of ancient times are brought to live in great celebrations, fairs and big sport events” (1969: 160). The recreational component found in the myth seems to be present within mass culture as well, and it manifests through new rites and modern rituals which, despite the differences regarding primitive ceremonials, still fulfill the same functions within society by creating an enthusiastic atmosphere. This recreational component performs in both mythical thinking and the media; thus, in much the same way as the Roman "Bread and Circuses" (from Latin http://en.wikipedia.org/wiki/Latin panem et circenses), the media industry can be understood as a constant entertainment resource for the audience. In this sense, the Frankfurt school’s theorists criticized the entertainment and amusement aspects of mass media as a way of reproducing the dominant system by the consumption of cultural products; “the culture industry remains the entertainment business” (2002: 108). According to Hardt, this recreational element is one of the main messages promoted by the mass media; thus, diseases, suffering and social maladies are depicted as isolated cases which affect ‘the other’: “a concrete approach, with the help of real faces, clearly defines social problems as individual issues with individualized solutions – for the other – which will not significantly distract from the playful diversions of a media reality that is designed to encourage identification with the dominant system” (2004: ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 109 101). In addition, since “images are the new vocabulary of a postmodern capitalist society, in which the individual is dazzled by the spectacle” (Hardt, 2004: 10-11) it can be stated that the power of the image is another feature that connects the sacred and the media. Therefore, taking into account that “the magical-mythical emotion is visible within the audiovisual sphere” (Reig, 2004: 31), the audiovisual nature of mediated discourses, as well as its mythical implications, must be pointed out. It seems that those codes are especially effective when talking about the transmission of mythical tales, since they establish a strong connection with the addressee ; in Huici’s words: “myth is based in the emotional and intuitive apprehension of the world and that’s the reason why it manifests in seductive and impact images” (Huici, 2002: 9). It follows then that the mediated discourses can be considered to be extremely connected to mythical thinking as a manifestation of the sacred in contemporary world. Among those elements of mediated culture which provoke an extreme passion in the audience, such cinema or music, sport can be conceived as the phenomenon of masses per excellence, given its importance in terms of audience, scale and intensity. As it has been already mentioned above, sport events are one of the most popular and followed ceremonies today, even more when they are broadcasted by bringing many fervent spectators together. 3. Sport as an embodiment of humans’ recreational needs Huici points out the sacred nature of sports: “it is known that games present a religious and ritual origin, therefore they must be ascribed within the mythical thinking sphere. Most of the current games and sports are degradation or desecration of rites and religious ceremonies” (1993: 78-79). Experts who study the origins of sport remark the religious character of first recreational expressions. Although said character can be found in documents which prove the existence of primitive games in other ancient civilizations (e.g. the ball game in Mayan civilization, as studied by Morse, 1992), Greece remains the birthplace for western culture, above all since the first Olympic Games were founded by the ancient inhabitants of the Hélade. The first Olympic Games were said to be a reproduction of primordial fights between gods and heroes (i.e. Zeus and Chronos), as narrated by poets like Homer (Rodríguez Adrados, 1996: 7). Therefore, “the ancient Olympic Games and other athletic festivals were primarily a religious activity. Any cheating or other irregularity such as bribery was almost unthinkable; the Greeks regarded such misconduct as sacrilegious” (Sweet & Segal, 1987: 3). In fact, all the games were celebrated in sacred precincts where worship used to take place and the victorious players offered sacrifices in honor of gods. Moreover, contests used to take just two 110 Maria del Mar RUBIO-HERNANDEZ Sports Players days and a half of the 5-day program of Olympic events (in 5th century b. C.) while the rest was devoted to religious rituals (Baker, 2007: 10). This mythical component still operates today, since it is a constituent of sport idiosyncrasy, even more when sports play such a central role nowadays. Dorfles is one of the many scholars who highlight the importance of play and games in current societies, since they constitute an expression of the sacred at the present time. The academic claims that the presence of mythical elements is observable within the games sector in contemporary world, in both individual games such as personal hobbies, and big sport events which are spectacles for the masses. Therefore, according to Dorfles, the fact that a mythical-ritual element is present in games is an indisputable idea (1969: 67). As mentioned above, the media and the sacred are tightly related ; so are sport and the sacred. Martínez García highlights some aspects that the sacred and sport share ; one of these features is that both myths and sport play a social role when establishing behavioral models, such as the values promoted by the Olympic Charter for citizens around the world1. This way, the principles of sport, so to speak, constant effort, spirit of self-improvement, sacrifice, team work, etc. are brought to every social sphere in order to build a civilized, ethical, respectful society where solidarity and a healthy way of life are mainstays. The first Fundamental Principle of Olympism reads as follows: 1. “ Olympism is a philosophy of life, exalting and combining in a balanced whole the qualities of body, will and mind. Blending sport with culture and education, Olympism seeks to create a way of life based on the joy of effort, the educational value of good example and respect for universal fundamental ethical principles ” (2011: 10) 2. Sport is also a discourse which provides sense to individuals, as noted by Smart when talking about the significant role it played in the post-war decades for Americans, who turned to it as an escape from the disillusion in their lives: “heroic figures, seemingly representing simple virtues, provided solace for a people whose faith had been shaken by the passage of events and whose lives had been disturbed by rapid economic and technological changes” (2005: 3). Something which is also remarked by Martínez García (2009), who understands the glorification of players as 1 “The Olympic Charter (OC) is the codification of the Fundamental Principles of Olympism, Rules and Bye-Laws adopted by the International Olympic Committee (IOC)”, (2011: 9), Olympic Charter, retrieved October 9, 2011, from http://www.olympic.org/Documents/olympic_charter_en.pdf. 2 The rest principles, up to seven, can be read at: http://www.olympic.org/ioc, (retrieved October 9, 2011). ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 111 new heroes in contemporary world as a response to fill the emptiness provoked by the crisis of moral values in today’s society. Furthermore, sport can be conceived as a tool to organize the calendar, providing “ways of orienting ourselves in time. Where religious cultures define the passage of time in terms of sacred seasons, sport can fulfill this function in a secular culture” (Grant, 1998: 61). Moreover, Berrio understands sport as one of the most mobilizing potential phenomenon among contemporary manifestations of the sacred. This way, the academic compares sport structure with the symbolic elements within a religious rite in which every character fulfills a specific function ; there is actually a set of norms, perfectly known by the players, leaders and followers, which are implicit within the symbolic world that takes place in any sport competition (2000: 101). Colin Grant also points out the similarities between the two spheres ; “A whole array of parallels can be drawn between sport and religion. The training of the athlete and the faithfulness of the sports fan emulate the devotion of the religious believer. The dedication of the fitness fanatic rivals any discipline undertaken by medieval monks. People sweating regularly in fitness classes, health clubs, and gyms are a secular equivalent of the monk’s faithful saying of the offices, with the incentive of achieving the body beautiful rather than eternal salvation. In professional sports, it might not be too far-fetched to suggest that, for some, the players are seen as priests who celebrate a sacred tradition for them. The celebrations have their rituals, sacred places, and special days” (1998: 61). In much the same way, some authors establish the parallelism between religion and sport by analyzing the mythic nature of certain sport events, which surprisingly reproduce the scheme of a sacred rite. This way, the importance of elements such as the national anthem and flag of the winner’s country, the presence of the awarded players in the podium, the significance of the medallions, etc. suggests the association of modern sport events as the contemporary equivalent of ancient adoration of gods. Therefore, “modern sport should be seen not simply as an expression of the secular outlook of the modern world, but as a substitute for the religious veneration that is officially relinquished” (Grant, 1998: 60). The ritualistic display is observable in international sport events such as the Olympic Games, World championship competitions and national events, such as the popular Super Bowl, which is understood by Baker as “a spectacle so orchestrated with cherished beliefs and rituals that it approximates a religious festival” (Baker, 2007: 4). The dynamic character of sport activity is another decisive element which plays an important role in the depiction of sport as a spectacle, since its expressive component connects with the visual language nowadays. Some scholars (i.e. Domenach, 1986 or Huici, 1993) highlight the power of images and their connection to the mythical dimension; since they are addressed to feelings, images turn out to 112 Maria del Mar RUBIO-HERNANDEZ Sports Players be more effective tools than reason when transmitting ideas and emotions, plus they are immediately perceived without effort. Therefore, the audiovisual language favors dramatization and the expression of sensations over concepts ; that is where its potentiality lays. This way, the media visually narrates the game or contest as an exciting story where the images have a powerful meaning connecting with audience’s mythical component : “the emotional experiences of sport spectating are sometimes compared to the sacred emotions of religious rituals that give meaning to personal and cultural life” (Mary E. Duquin, 2000 : 477). Another aspect stands among the similarities that sport and mythical thinking present, such as the manichean perspective which interprets reality from two antagonist positions. Acquiring concepts from a political viewpoint, it can be said that players and local/national teams represent the good while their rivals symbolize the evil, an enemy who must be beaten within the sporting sphere. The media plays a decisive role in said phenomenon by intensifying its influence over the supportive audience, since it depicts a formulaic image of the heroes, who personifies all the virtues, versus the evil opponent. This construction leads to a mechanism by which people tribally identify with their team and they glorify some figures who symbolize the triumph of ‘us’ over ‘the others’. As a matter of fact, humans present a mythical tendency to identify with other individuals, such as movie stars, fiction characters of media culture or politicians, in order to project their aspirations and wishes over them. Domenach makes emphasis on this idea when comparing sport and politics; “politics can perform the same rejoicing role as sport and the masses project their wish for adventures and heroism either over a president, a politician or a great cycling champion” (1986: 94). Given this, it is not surprising that the potentiality of sport as a propaganda tool is exploited with political purposes. Rowe et al. suggests that, since the definition of what a nation is in contemporary world is diluted due to phenomena such as globalization and localization, new formulations are drawn from moments were a unity emerges ; this is what happens in international sport events, in what the scholars define as the “symbolic nation-making through sport” (1998: 120). Rowe et al. refer to the powerful feelings of nationhood that are born in sportive festivals, and how effective they are in terms of cohesion within the group ; in fact, Allison states that “certainly sport sometimes channels, sometimes releases, sometimes even create complex and powerful nationalist sentiments” (2000: 354). When attending a contest or watching a game a sense of shared national identity materializes in a passionate enthusiasm, since “the experience of viewing is often ritualized and communal, as compared to the more solitary and casualized manner in which much television is consumed” (Whannel , 2000: 295). This phenomenon is effectively utilized by the governments through the media, which promotes certain values, “mobilized to advocate, shape and generate new habits as citizenry, encouraging active participation at both a physical and ideological level” (Rowe et al., 1998: ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 113 121); furthermore, it reinforces nationalism, since the media present certain sports as embodying the character of a nation. As it will be explained below, the media discourse depicts a glorified representation of competitions, since they are narrated as epic deeds by deifying the players as national heroes. Moreover, players are sometimes conceived as warriors who fight for the nation, as proved by the use of a specific vocabulary which takes words from other spheres, such as the war or religion ; said phenomenon emphasizes the presence of the sacred within sport (e.g. the Spanish national soccer team is commonly known as “la furia roja”, “the red fury”, as a reference to a historic episode about the sacking of Ambers by the Spanish Army back in 1576). 4. Mediated sports : an effective synergy The conclusion that can be drawn from all of this is that the sacred is especially present in contemporary world through the media and sport ; thus, it is not surprising that the three aspects are synergistically connected in a powerful triad with meaningful implications. As mentioned before, current society creates its own myths glorifying figures such as movie music, or TV stars, so to speak, products of the media industry system. Said phenomenon triggers several mechanisms such as the identification of individuals with celebrities, since subjects yearn for the media heaven in order to escape from their daily routine, as pointed out by Lasch; “the media give substance to and thus intensify narcissistic dreams of fame and glory, encourage the common man to identify himself with the stars” (1991: 21). Among the contemporary idols that are object of veneration, sports players stand out for their role within society and their astonishing popularity, sometimes beyond their professional activity, so that they are well known, even by those who care little about sporting competitions. This way, sportsmen and sportswomen “appear regularly on television, in magazines and in the press, not solely because of their sporting prowess, but in addition because of their acquired fame, achieved ‘star’ quality and/or attributed ‘celebrity’ status” (Smart, 2005: 1). Consequently, the media raise certain exceptional sportsmen as semi gods, covered by a divine halo, by proposing them as models for the whole society. Several authors highlight the interdependence between the media and sport, since the contemplation of sport spectacle events is a key element of massive entertainment, of great impact within society, which does not mean that it is exempt from the economic interests involved in such business; in fact, sport has moved from their original values to commercialization. Sport then turns in an extremely profitable and successful product which generates multimillionaire revenues worldwide by creating a sense of strong loyalty and passion among their followers. 120 Maria del Mar RUBIO-HERNANDEZ Sports Players Moreover, the national team is sponsored by Iberdrola, the largest renewable energy operator worldwide. The company turns to the national soccer players to promote wind power in a commercial named “I want to be like the wind”; Iberdrola also identifies with the world champions when defines itself as the “world champion of wind energy”, taking advantage of the synergy effect. Another communication strategy focused on the promotion of a modeling behavior is the global campaign by Bacardi “Champions drink responsibly”, starred by Rafael Nadal. The alcoholic beverage brand encourages a mature consumption among their customers through different actions such as public relation events, digital platforms and advertising by proposing the tennis player as a champion whose lifestyle and values should be followed as an example of success. By sentences as “I’d always tell my friends where the line is” and “I try to beat everyone at tennis, not at drinking”, Nadal becomes a healthy and respected spokesman for adolescents. Therefore, to summarize, it can be said that players perform an important role in society by promoting a healthy lifestyle and charity actions; moreover, they encourage people to be respectful, protect natural resources and be focused on their goals. 2.1. Icons of championship values Many companies also turn to sport stars by connecting the values of their brand with the concepts of hard work, sacrifice and victory. Therefore, sport players embody ideas such as strength, energy, competitiveness, determination, success, and triumph, and companies profit from that association since they identify said ideas with their brand value. Given this, it is easy to find many sport companies campaigns which depict successful players as their emblem, such as Nike or Adidas. Nike commercials, which are usually visual ones, stress the importance of daily effort as an infallible tool to get personal goals, as it is symbolized by figures such as Rafa Nadal, Sergio Ramos, Fernando Torres, or Pau Gassol. It encourages people to work hard and “Just do it”. In much the same way, Adidas makes emphasis on its claim “Impossible is nothing” by Figure 4. “I’d always tell my friends where the lines is ” ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 121 proposing Spanish players’ accomplishments as examples of dreams come true through effort and constancy. Adidas encourages to never giving up, as seen in one of the commercials celebrating the World Cup Championship: “Through your life you will learn the importance of never giving up. Keep trying what has become impossible. Impossible is nothing”. Furthermore, the brand also creates meaningful campaigns as the official apparel of the national soccer team, by stressing their connection for 30 years. A Spanish company which utilizes both Rafa Nadal and the national soccer team as main stars is Banesto, one of the largest banking groups in the country. The company emphasizes the importance of trying to be the best and to excel in sport, banking or life; both the players and the bank share the same “espíritu ganador” (“winning spirit”). Other companies that follow the same communication strategies are MAPFRE and KIA. The first one, the leading insurance company in the country, identifies the brand with Rafa Nadal’s qualities such as his competitiveness, his exemplary behavior and the philosophy of well done work as the key for success. On the other hand, KIA Motors, the automobile manufacturer which chose the tennis player as its global brand ambassador, makes emphasis on Nadal’s physical skills such as strength, youth, energy and use them to define the cars which are advertised. As it is stated in one of the commercials which focuses on the power and precision of both the player and the car: “the quest for perfection continues”. The intended Figure 5. “This is your moment” 122 Maria del Mar RUBIO-HERNANDEZ Sports Players identification between the player and the brand reaches its highest when the player himself transforms into one of the Kia cars in a viral animation commercial15. 5.4. Attractive gods Finally, sport players are depicted as semi-gods in the media, which exalt their physical skills and attractiveness ; which is why they also stand out for being fashion references and for promoting products such as perfumes, accessories or underwear. In some cases, the fact of using players as spokesman should be understood as a mere technique to attract people’s attention and convince them about the advantages of acquiring the product; as pointed out by Smart, “sport stars are increasingly being employed to endorse, help promote and market consumer commodities” (2005: 10). Thus, it is easy to find popular sport players advertising any kind of products, and that’s usually the result of economic contracts; the players of the national soccer team, for instance, advertise brands such as Samsung, Sunny Delight, Agua Sierra Cazorla, Chevrolet, Pelayo insurance company, or General Óptica, which are their official sponsors. Nonetheless, sport stars are also depicted as sexual icons in campaigns which stress their physical conditions and present them as attractive gods. Rafa Nadal, for instance, is the image of several cosmetic brands such as Elvive L’Oreal, Sport Man Pro, Lanvin L’homme Sport, accessories like Time Force watch (with Pau Gasol), and the fashion firm Emporio Armani. The fashion house, whose suggestive campaigns depicting international sport players are popular worldwide, shows a new image of the tennis as, making emphasis on his anatomy and his sex appeal. 15http://www.youtube.com/watch?v=_B5u6g3PupI&fature=related, retrieved October 9, 2011. Figure 6. Rafael Nadal for Emporio Armani underwear ESSACHESS. Journal for Communication Studies, vol. 4, no. 2(8) / 2011 123 6. Conclusions Sport, which is one of the contemporary realms where the sacred operates nowadays, seems to have replaced religion as an object of veneration due to its prominence in popular culture. As a result, athletes are glorified as the new gods, followed and deified by a loyal audience who is in need of references. Nevertheless, the influence of the media, which is also a sphere where the sacred manifests nowadays, plays a decisive role, assuring the enthusiastic support of sport consumers. Besides, by providing the population with cohesion and release in a difficult era, the narratives of the media favor the creation of heroes since players are transformed into social myths. The study of the Spanish cases, which has been focused on in the analysis of two examples in the present article, seems to corroborate said hypothesis. 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