While the Portuguese-speaking community numbers exceeds the 250 million, only a minority develops a sense of belonging based on a common language. According to Mozambican author Mia Couto (2009), Lusophony is not a full-throat reality, but only a luso-afónico [luso-voiceless] place, a place with no voice, with no knowledge or recognition of the similarities and differences of others, in the vast geographical and cultural space of Portuguese-speaking countries and their diasporas. In recognizing this divide, in 1997 the Communication Science associations of the Portuguese-speaking space launched a cooperation network, firstly researchers from Portugal and Brazil, followed by researchers from Galicia, and later on throughout the entire Portuguese-speaking space. This movement is based on the assumption that linguistic diversity enriches sciences and that this should be global and contextually relevant. Lusophony can be discussed according to several viewpoints, all related to the cultural identities of Portuguese-speaking countries. Furthering this viewpoint means centering on the language's social status. This leads us to regard English as the dominant language.However, there are several challenges the Portuguese-speaking research groups have to face in a global world dominated by Anglo-Saxon paradigms. Still, focusing attention on the language means considering it as a cultural manifestation, expression of thought, a relational space and instrument of the world's symbolic organization. Such an understanding coincides with the Pierre Bourdieu's (1977) notion of symbolic power, as well as the post-colonial perspective, which questions domination, submission, subordination and control of peripheries, minorities, diasporas, migrants and refugees.In the current context of globalization, which is a reality commanded by information technologies and whose nature is eminently economical and financial, the studies on Lusophony calls for, at least, three complementary research directions. If we hold to a post-colonial viewpoint, we can, on the one hand, question Portuguese-speaking narratives as a construction, in several voices, of a transnational and transcontinental geocultural community. We can also interrogate the policies of language and communication as a symbolic struggle for asserting a plural community, in the diversity of Portuguese-speaking peoples. And we can also question the complexity of the movement of interpenetration of cultures. With various gradations, such a movement comprises colonialism, neocolonialism and post-colonialism, in the relationship between peoples, while translating, in like manner, encounter, assimilation and domination, in interaction among ourselves and with others.