https://journals.scientia.international/SIJHuman

Scientia International Journal for

Human Sciences

Vol. 1, 1 (2026)

Type: Research Article | DOI: 10.56365/mxapgh32

Open access article under CC BY 4.0 license (https://creativecommons.org/licenses/by/4.0).

Charting Iberian Research Paths Based on Portuguese Cultural

Identity

Rodrigo Koch

Universidade Estadual do Rio Grande do Sul, Brasil

https://orcid.org/0000-0002-6719-1839

rodrigo-koch@uergs.edu.br

Carlos José Rodrigues

Universidade de Aveiro, Portugal

http://orcid.org/0000-0001-6403-6959

cjose@ua.pt

Abstract

This text provides a brief literature review of academic works on Portugal’s Cultural Identity, using the elements that comprise

this identity as anchor points and starting points to establish the research pathways for an ongoing postdoctoral research project.

These research proposals involve data collection and investigative activities in Portugal and Spain during the 2027–28 biennium,

with the objectives of understanding and analyzing the cultural identity of diverse populations through the cultural pedagogies

present in their respective geographical spaces; interpret postmodern globalization processes of commodification and

spectacularization in the Iberian Peninsula; and observe the effects of these identity-related phenomena in the contemporary era.

We are interested in understanding the formation and maintenance of Portuguese identity in postmodernity.

Keywords: Cultural Identity; Portugal; Cultural Studies.

Article details | Open peer review

Edited by:

Michel Goulart da Silva

Reviewed by:

Anna Juliace

Michel Goulart da Silva

Citation:

Koch, R., & Rodrigues, C. J. (2026). Charting Iberian research paths based on

Portuguese cultural identity. Scientia International Journal for Human Sciences,

1(1). https://doi.org/10.56365/mxapgh32

Article history

Received: 16/12/2025

Reviewed: 02/03/2026

Accepted: 14/03/2026

Available: 14/03/2026

Scientia International Journal of Human Sciences 2 of 14

1. Introductory notes and methodological aspects

In recent decades, the field of Cultural Studies has focused intensely on research into the cultural

identity of specific populations and/or minorities. This research has contributed to the understanding of and

access to cultures that were, to a certain extent, oppressed and hidden from the general public. Among the

various authors commonly cited by Cultural Studies in these discussions, we draw primarily on Zygmunt

Bauman (2001; 2005; 2008), and Stuart Hall (1997; 2010; 2019), bringing into the debate the fluid,

decentralized, and fragmented conditions of postmodern individuals in their identity formations as pointed

out by these thinkers. Other authors, such as Anderson (2008), Canclini (2003), Debord (2005), Lipovetsky

(2016), and Steinberg (1997), also contribute to this process of conceptual construction regarding cultural

identities. In the observations of Bauman and Hall, there are some striking characteristics that define

contemporary societies.

[...] the old identities, which for so long stabilized the social world, are in decline,

giving rise to new identities and fragmenting the individual [...]. This process

produces the postmodern subject, conceptualized as lacking a fixed, essential, or

permanent identity. Identity becomes a “mobile celebration”: continuously formed

and transformed in relation to the ways in which we are represented or addressed

within the cultural systems that surround us (Hall 2019, pp. 9–12).

[...] we are moving from an era of predetermined “reference groups” to one of

“universal comparison,” [...]. Today, patterns and configurations are no longer

“given,” much less “self-evident”; there are many of them, colliding with one another

and contradicting each other in their conflicting commands, to such an extent that

each and every one has been stripped of much of its power [...] (Bauman 2001, pp.

14–15).

It is also worth adding that Hall’s analyses of nations are highly productive. Drawing on the theory

of the “Imagined Community” (Anderson 2008), the sociologist asserts that we speak metaphorically about

national identity, since these are not literally imprinted in individuals’ genes—that is, they are not things we

are born with, but are formed and transformed within the realm of representation. Hall emphasizes that a

nation is a symbolic community and, for this reason, has the power to generate identity and a certain loyalty.

A national culture is a discourse—a way of constructing meaning that influences and

shapes both our actions and our conception of ourselves. [...] The differences between

nations lie in the different ways in which they are imagined (Hall, 2019, p. 31),

Finally, in summary, the thinker establishes five main elements that define a national cultural identity:

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the nation’s narrative (historical events, symbols, and rituals); possible origins; the invention of traditions; a

founding myth; and the belief in an original people.

By bringing Bauman into this debate, this other sociologist analyzes identities through the lens of the

contemporary globalizing world and warns that “Our dependencies are now in fact global. However, our

actions are, as before, local” (Bauman 2008, p.189).

Perhaps, instead of speaking of identities—whether inherited or acquired—it would

be closer to the reality of the globalized world to speak of identification, an activity

that never ends, always incomplete, in which all of us, by necessity or choice, are

engaged (Bauman 2008, p. 193).

Based on the research agenda established through postdoctoral research projects in the Departments

of Social, Political, and Territorial Sciences; and Languages and Cultures, at the University of Aveiro; the

objective of this text is to provide a brief bibliographic review of the formation of Portuguese Cultural

Identity, as the elements that compose this condition will offer clues and serve as anchor points and starting

points for future research paths that will be mapped out for two distinct projects: one—exclusively—on

Portuguese soil; and another, which involves a geographical area of the Iberian Peninsula. We will provide

further details on these projects in the concluding section of this text.

This brief review does not aim to exhaust the subject of Portugal’s Cultural Identity, much less serve

as a kind of state-of-the-art overview of it. For this work, we will draw upon selected research from

Portuguese-language databases, based on the relevance of the studies and their importance and applicability

to our investigations. Therefore, we are aware that there is a vast body of material to be explored by other

researchers, but which—for us—is currently unfeasible to address due to its complexity and the likely

deviation from our research focus. In the following pages, following a chronological order of publications,

we present some data and considerations from the works listed in this initial phase of research on Portuguese

Cultural Identity.

2. Elements that may define Portuguese Cultural Identity

According to common sense, for Brazil we can point to Carnival, Soccer, Caipirinha, Feijoada, and

the Amazon Rainforest, among others, as striking symbols of our Cultural Identity. These are elements that

define the country from within and without and that largely constitute the diversity of the Brazilian population

and th . In this review study, we aim to identify and attempt to define the hallmarks of Portuguese identity,

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in order to use them as a basis for future research paths on Portuguese soil. We seek to organize the review

of academic works chronologically and by the themes of the notes on each of the cultural elements that

constitute Portugal’s identity.

We begin these notes and analyses with three thinkers who, to a certain extent, complement but also

contrast with one another, as they express diverse positions on the formation of Portuguese identity. Vakil

(2006) described a dystopian scenario in which the researcher imagines a debate between students and

teachers about identity a few decades from now in any primary school in the Portuguese capital. Indirectly,

he asks whether the conquerors of past centuries would cease to be considered heroes. The thinker highlights

this issue by bringing into the discussion elements that supposedly unify the colonized and the colonizers and

that have made everyone speakers of the Portuguese language. He also raises questions about the ambiguity

of the concepts of homeland and suggests that teachings on colonization and decolonization be revised,

warning of the rise of populist demagoguery that redefines notions of security and belonging through anti-

immigration political platforms. At the end of his reflections, Vakil (2006) asserts that “the Lisbon of 2050

will be a multicultural society, that Portugal will have a Portuguese history made up of other histories as well,

and that the true defense of the nation lies in the quality of its democracy, not in the securitarianism of a

xenophobic cultural identity.”

In a lecture delivered in Elvas in January 2004, Graça (2005) argues that Portugal was overcome by

a sense of guilt following the decolonization process, which began in the mid-1970s and shook its national

identity. In his speech, the researcher seeks to reclaim the vibrant past of the conquerors and the Portuguese

within the European context. Graça (2005), in his defense of the Portuguese nation, highlights that “the

University, in its multiple forms of higher education and scientific research, is a factor of change and

development and inevitably of national reflection, which means that it is also a factor in the consolidation of

national identity” (Graça 2005, p. 82). Finally, he notes that unlike other European ethnic groups, the

Portuguese possessed a rare characteristic, which was xenophilia—the opposite of xenophobia—and that this

also shaped the country in the postmodern era.

On a theme similar to that of Graça (2005), about a decade earlier, Seabra (1994) delivered the

inaugural lecture at the Solemn Opening Session of the 1994 National Defense Course, which took place at

the National Defense Institute in Lisbon on November 10, 1993. In the words of the speaker, who had already

published an essay in 1990 on Portuguese Cultural Identity, the historical achievements of the discoverers

and Portugal’s overseas vocation from centuries past were once again highlighted, as well as the identification

of nationalist symbols that constitute a certain Portuguese cultural identity, in addition to Camões’s work *

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Portugal was a pioneer of what is today called interculturalism, practicing it before

others came to theorize it. For the Portuguese, one of the essential elements of

communication with other peoples was language, which, being their “motherland,”

as Pessoa put it, became a “homeland of many homelands” [...] (Seabra 1994, pp.130-

131).

In this speech, the speaker concluded by noting that young Portuguese people are not very engaged

or interested in preserving a national identity; a fact that aligns with some of the concepts put forward by Hall

and Bauman in the opening section of this text. In an essay from the early 1990s, José Augusto Seabra

explores the duality of Portuguese culture, viewing it not only as a national identity with specific traits but

also as an openness to universalism, manifested in its history of expansion and its cultural legacy throughout

the world. The concept of ‘universalist personalism’ suggests that Portuguese identity is defined by its own

specificity and individuality (“personalism”), while simultaneously projecting itself and expanding into the

world and the whole (“universalist”), influencing and being influenced by other cultures. “The more we seek

the roots of the Portuguese, the more we discover the universal in the essence of the national” (Seabra 1990,

p. 95). In this essay, the thinker lists some elements that constitute Portuguese cultural identity, such as the

overseas and explorer/conqueror vocation, sentimentality and nostalgia, fraternity, and the language:

“Among these values, the most universal is the language we speak and write, which today is common to

seven independent and free countries, with a diversity of cultures and even civilizations, with their literatures

and oral traditions, through which we communicate, coexist, and cooperate” (Seabra 1990, p. 100).

Among various works that cite historical and social changes in Portugal beginning in the 1960s and

at the turn of the millennium, we selected that of Barreto (2002), who, among other aspects, highlights that

“A country traditionally of emigration has become a country of immigration: this is perhaps one of the most

dramatic changes to have occurred in Portugal in recent decades” (p. 8). Without directly pointing out which

traits and markers of national identity have changed—and continue to change—under the effects of

globalization, Barreto (2002) offers a brief reflection on migratory flows, adopting ambiguous positions. In

this study, we are interested in and challenged by the analyses of the “new” Portuguese youth, precisely

because this is the population of future research in Portugal and the Iberian Peninsula.

With the development of “youth culture” and the “youth” age and social category, a

new active generational segment emerged—one that is electoral, consumer, and

producer: the young “ .” With the evolution of the economy and the education sector,

younger generations have postponed their entry into professional life by several

years. They are present in secondary schools and institutions of higher education,

which have since grown in number and size. Virtually exempt from military service,

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they no longer face that link to the administration and public service. With the right

to vote at age 18 (since 1976), they are the focus of special attention from political

parties and authorities. They are recruited by party youth groups to assist in political

campaigns. They are sought after by businesses and the advertising industry. Their

gathering places are found in entertainment venues, public cultural spaces, and

nightlife spots (bars, nightclubs, etc.), leaving an indelible mark on cities (Barreto

2002, p. 10).

Furthermore, Pires’s (2007) study employed participant observation methodologies that inspire us

and are also of interest for future research directions. The researcher sought to define the cultural identity of

the Portuguese village of Barrancos, located in a border area with Spain, examining how this community has

built and periodically reconstructs its relationship with others, whether they are Portuguese, Spanish, or of

other ethnicities. Pires (2007) considers that there is “[...] a cultural identity of a hybrid nature, in a complex

process of identity (re)construction” (Pires 2007, p.128), since it is rare to find families in this village who

do not speak both Portuguese and Spanish and, in turn, create a local dialect. There are myths of origin and

diasporas constantly invoked by public authorities to reinforce identity traits, which are also quite present in

local cultural festivals, such as the largest of them: the bullfight—a source of controversy in both local and

national contexts (Pires 2007).

In another study of interest to us, Arroteia (2010) examined the flow of recent Portuguese migration

around the world and sought to address issues of identity and citizenship among these groups within diasporic

movements. Among the various survey questions, for our future analyses, it is worth highlighting the symbols

of Portugal identified by the Portuguese emigrants interviewed in this researcher’s study. The most frequently

cited by the study’s participants, in order, were: family, language, national symbols (flag and anthem), art,

cuisine, soccer, religion, and fado.

In addition to the studies already cited, Simões’s dissertation (2010) explored Portuguese cultural

identity in product design. The author notes that among Portuguese-speaking countries, “it is not at all

possible to analyze the cultural identity present in the industrial design of all countries due to the lack of

available information [...]” (p. 4) and concludes that

[...] Lusophone design gives primacy to colors such as white, brown, and black; wood

is its material of choice; and the forms of its products are simple and rational. The in

r its rate of innovation is not high, but they produce user-friendly products devoid of

graphic markings (Simões, 2010, p. 111).

However, this work contributes little to our sociological interests regarding Portugal’s cultural

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identity, as it represents a very specific area of scientific research.

Sousa (2011) explores how the historical and mythical legacy of King Dom Dinis is constructed and

maintained in the collective imagination of the city of Leiria, influencing its local cultural identity. In seeking

to establish a founding myth for Portugal, the author asserts that the ‘Expansion’ and the ‘Discoveries’ are

fundamental milestones in the constitution of the Portuguese myth, with Luís de Camões’s work *Os

Lusíadas* being the greatest architect of the mythogenic and poetic framework of the nation. In the analyses

of the research she conducted, Sousa (2011) highlights that:

King Dinis left his mark on the history of Portugal and the Portuguese imagination,

and this can be seen in the multitude of myths surrounding this king. This king and

his reign were viewed as the result of divine providence, [...]. Viewed as an

intermediary between divine beings and human existence, the poet-king is credited

with the virtues and prophetic acts of creating a great nation and a great homeland:

[...] Although still far from the Age of Discovery, this king is credited with creating

all the conditions for the great epic to unfold. It was during his reign that the birth of

the Fatherland and the greatness of the future began. It was King Dinis who paved

the way for the rise of the Portuguese empire [...] (Sousa, 2011, p.8)

In the concluding remarks of his study, Sousa (2011) contextualizes and identifies tourist sites in the

city of Leiria that bear strong markers of identity within the myth of King Dinis.

In addition to our future research directions, Baptista (2013) draws on historical moments in her work,

establishing identity-defining characteristics for each period and highlighting the date of the Carnation

Revolution, April 25, 1974, as a cultural turning point in the construction of this Portuguese identity. In

analyzing the filmography that addresses conceptions of Portuguese identity, the researcher reveals that when

memories of the Portuguese Empire are evoked, the identity of this nation is linked to the figures of the

“Adventurer-Colonizer” or the “Colonial Hero,” also associated with a “civilizing genius” in contrast to

Black Africans, in a prejudiced view, characterized as savages and capable of being domesticated or trained:

“[...] now in a tropical climate, they build in the middle of the bush [...], their ‘Portuguese houses’ [...]

presenting themselves as an essentially agricultural and rural people, hardworking and honest, who ‘cling’ to

the land, building villages, towns, and cities that replicate, as faithfully as possible, the Metropolis” (Baptista

2013, p. 274).

In these contexts, the Black person—occupying the role of the ‘other’—will appear in film and

literature as a reference point for defining the identity of the Portuguese colonizer. According to Baptista

(2013), the initial idea is later replaced by that of the “Colonist-Emigrant,” with the contours of a “[...]

condition of economic, social, and religious superiority over Black people, a condition essential for

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continuing to ‘Portuguese-ize’ Africa, earning respect and even veneration from the natives for the whites

and garnering their goodwill and inclination toward assimilation” (Baptista, 2013, p. 277). This new

Portuguese figure sometimes joins the independence movements, with his cultural identity, in some cases,

being questioned, rejected, and repressed. He is portrayed in an exotic manner and viewed by his compatriots

as stubborn, simple, affable, and ignorant. In Baptista’s analyses, a final figure of Portuguese cultural identity

is the “Returnees-Colonialists,” that is, Portuguese by family but of colonial origin, and thus born and holding

citizenship in countries conquered by the Portuguese Empire. They are “exiles from nowhere,” in the

thinker’s words.

To define the scope of our research, we are also interested in works such as those by Brambilla (2015)

and Gevehr, Berti & Matte Junior (2020), in which the authors investigated cultural and identity aspects of

the Douro River Region and its links to tourism and academia. Characterized as cultural heritage, the primary

elements constituting this region’s identity are its landscapes, architecture, gastronomy (largely centered on

regional wine), art, and archaeological sites. Brambilla (2015), when discussing cultural identity alongside

other Cultural Studies scholars, also invokes and draws upon Hall’s theories in the debate. At the end of her

thesis, she highlights the tension between the preservation of cultural traditions and the need for consumerist

wine tourism:

[...] while some authors consider that tourism in rural areas has turned these places

into spaces of consumption exclusively, we can understand that rural tourism is just

one of the external influences affecting the rural area and its residents, since one

cannot prevent people from living in the present in the best possible way, nor can one

prevent the processes of transformation desired by rural communities. Thus, we

consider that wine tourism in the Douro has transformed the region’s rural areas,

turning them into leisure spaces, and, at the same time, strengthening local identities

[...] (Brambilla, 2015, p.205)

Gevehr, Berti & Matte Junior (2020) also cite the involvement and role of the University of Trás-os-

Montes and Alto Douro (UTAD) in the local community through research and activities dedicated to

viticulture.

We also add the research by Marchi (2015), which focused on investigating and analyzing the

formation of a Portuguese identity linked to far-right political movements based on historical milestones from

the post-World War II era and their ramifications in the contemporary postmodern landscape through the

media lens of the National Action Movement (MAN). After providing a historical overview of events from

the 1960s, 1970s, and 1980s, the researcher details the MAN’s publications in an escalating anti-racialist

trajectory. There are manifestos against immigration, advocating for job priority for whites, and inciting the

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end of aid and hatred toward foreigners. In the conclusions of his study, Marchi begins by stating that “The

Portuguese people, an ancient nation in the far west of Europe, have a deep attachment to their identity”

(Marchi 2015, p.439) and, contextualizing—once again through the history of Portuguese conquests in the

Americas and Africa—the gradual miscegenation that occurred in Portugal through the migratory flows of

the colonized. “The signs of the identity crisis were particularly evident in those political and ideological

circles that made identity-based radicalism their banner” (Marchi 2015, p.440). Indirectly, the unifying

element of Portuguese cultural identity in this study is the language.

Sobral (2016), in the work Portugal, Portugueses: Uma Identidade Nacional, seeks in the first chapter

to define an individual identity for each Portuguese person, drawing on cultural elements and landmarks,

such as traditional and centuries-old families, and the language, among others, and how the latter serves as

the educational and guiding axis of a Portuguese national identity. “[...] we study Portuguese more deeply

than any other language, and Portuguese writers more than any others. The history of Portugal occupies a

central place in our understanding of History” (Sobral, 2016, p.9). The author also refers to the emotional

and aesthetic experiences of everyday Portuguese life and points to a certain social pessimism as a

characteristic of these identities. As regards our future analyses, Sobral cites soccer as a source of collective

joy; and further lists reductive behavioral habits such as tardiness to appointments or politicians’ lack of

accountability for their promises: “[...] all national groups possess stereotypes about themselves and others,

which are inherent to the construction of an identity” (Sobral, 2016, p.11). Finally, in this opening chapter,

the author launches a discussion on nationalism, pointing out that there are at least two types of nationalism

in Portugal, which are not consensual: a civic one and an ethnic one, which may complement or oppose each

other in the formation of identities. In the following chapters, following the example of other thinkers already

cited, Sobral (2016) takes a historical journey through Portugal’s past and examines how specific events

contributed to the construction of characters and a certain Portuguese identity. He emphasizes that the best

way to get to know a Portuguese person is to experience what it means to be Portuguese.

Silva (2018), in questioning how to approach Portuguese national identity, states that:

[...] the definition of the identity of any social collective occurs on two

complementary levels: that which brings its constituent elements together into a

certain unity, making them part of the same whole; and that which distinguishes the

whole thus formed from others with which it is effectively or virtually related. The

first level concerns the formation of a “we”; the second, its distinction from others—

ly in relation to them (Silva, 2018, p. 10).

The author seeks to define the Portuguese from both internal and external perspectives, distinguishing

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them from other peoples and nations. “Identity is not merely what one is; it is what one claims to be—many

voices, many statements, and thus various subjects and various representations” (Silva, 2018, p. 18). In the

opening sections of his study, Silva (2018) revisits Portugal’s historical past of great conquests

(“discoveries”) and voyages across the American and African continents, listing these figures as defining

elements of Portugal’s national/cultural identity. In other words, there is a strong connection to the seas and

to geopolitical strategies, which in turn gave rise to hybrid cultural alchemies. Bringing the debate into the

contemporary era, the author concludes that in postmodernity, Portugal acquired “Western-centric” traits and,

perhaps for this reason, the best and greatest unifying element of Portuguese cultural identity is the language.

Ferreira’s dissertation (2021) discusses the cultural identity of Portuguese Generation Z and how it

has been shaped by media mechanisms, leading to its Americanization. The author states that “Cultural

identity is an aspect that develops according to the environment in which a person is embedded; family,

school, experiences, language, and traditions are just some of the aspects that impact cultural identity”

(Ferreira 2021, p.6). In her research, Ferreira highlights that young Portuguese people shape their identities

in a hybrid and multicultural way, creating a peaceful foundation for coexistence between local and global

culture. As in other studies already cited, she indirectly points to language as one of the hallmarks of

Portugal’s cultural identity. The brief study by Castro & Ribeiro (2022) with higher education students in

Bragança confirms Ferreira’s (2021) observations, identifying language as a strong defining element of

cultural identity in postmodern times.

3. Considerations, Implications, and Future Research Directions

In this brief survey we conducted on Portuguese cultural identity in recent academic works, we

observed that the most frequently cited element constituting markers of Portuguese identity is the Portuguese

language; it transcends eras and occupies an ambiguous position, bringing cultures together while at times

establishing who the “outsiders” and the dominated are. As for the so-called “heroes” of the Age of

Discovery—sometimes caricatured—literature, fado, and nationalist symbols (flag, anthem, traditional

dress), and religion, in the words of the thinkers analyzed, refer to a recent but outdated past, one that right-

wing political movements attempt to revive through anti-immigration and, to some extent, xenophobic

campaigns. On the other hand, soccer, wine tourism, and gastronomic, cultural, and consumerist tourism are

linked to globalizing, cosmopolitan, multicultural, and postmodern contexts. There are explicit elements,

such as the aforementioned “ ,” as well as implicit and psychosocial elements that constitute Portuguese

Cultural Identity. Fraternity, hospitality, sentimentality, and saudade, as well as ways of life outside major

cities, are examples of this. We believe that for a deeper analysis of the theme of Portuguese Cultural Identity

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in postmodern times, on-site immersion in the territory is necessary, enabling participant observation inspired

by ethnography—something that is planned for the postdoctoral project in Portugal. This condition is also

suggested and indicated by Sobral (2016). It is evident in several of the studies analyzed, and it is worth

noting that April 25, 1974—the date of the Carnation Revolution—marks a turning point in the construction

of Portuguese cultural identity.

As mentioned earlier, this brief review in this text will serve as an anchor and starting point for two

postdoctoral research projects at the University of Aveiro. The first of these, linked to the Department of

Social, Political, and Territorial Sciences, is titled “The Productivities of Soccer Celebrity Cristiano Ronaldo

in the (De)construction of Cultural Identity Among Portuguese Children and Youth,” and aims to understand

and analyze the cultural identity of soccer-obsessed Portuguese children and youth through the lens of the

idol CR7; investigating the construction and formation of identities, and interpreting the globalizing

processes of commodification and spectacularization of the sport in Portugal, as well as the cultural

pedagogies at play.

In the second project—“The Cultural Identity of the Communities of the Douro River (Portugal) /

Duero (Spain)”—in collaboration with the Department of Languages and Cultures—we also aim to

understand and analyze cultural identity, but specifically that of the communities along the Douro River,

interpreting the globalizing processes of tourism commodification and the cultural pedagogies present in this

geographical area; analyzing the outcomes and transformations of these identity-forming processes in the

contemporary era. For both research proposals, while in Portugal, during the first phase of the research

(approximately 60 to 90 days), observations will be made regarding the construction and formation of cultural

pedagogies that contribute to the (de)re)constructions of Cultural Identities linked to Portuguese children and

youth who are soccer fans and followers of the celebrity Cristiano Ronaldo; as well as to the communities

living along the banks of the Douro River. In the second stage, questionnaires and interviews will be

conducted with young soccer fans and with representatives of the communities along the Douro River

(Portugal)/Duero (Spain). During the postdoctoral period, media discourses present in the Iberian Peninsula

related to the theme of Cultural Identity that contribute to fueling these circuits will also be evaluated.

Subsequently, the collected material will be analyzed to produce scientific articles and, in the future,

potentially publish books. The methodology employed in this study will have post-structuralist aspects linked

to Cultural Studies, also drawing on Discourse Analysis.

In this brief review, we found works that are inspiring and serve as a starting point for future research

paths in Portugal. It is worth mentioning the text by Barreto (2002) and the dissertation by Ferreira (2021),

which contain significant information about the Portuguese Generation Z and will serve as an initial basis for

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studies on the (de)constructions of identity among young people who follow soccer star Cristiano Ronaldo;

as well as Brambilla’s (2015) thesis and the article by Gevehr, Berti & Matte Junior (2020) regarding the

data collection we intend to conduct with the populations comprising the Douro River region, with the aim

of defining a local cultural identity for this geographical area. We emphasize that this review did not aim to

exhaust the topic of Portugal’s Cultural Identity and that the studies we selected were chosen based on their

relevance and applicability to our research.

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