According to Ginzurges: ' ' therefore, we have the circularidade, reciprocal influx between subordinate culture and culture hegemnica' ' (GINZURGES, 1939, p.15). Therefore through the exchange to know, the culture and shared in all the social set forming a cultural identification. A related site: Diamond Book Distributors mentions similar findings. Ribeiro discloses that: The fair does not supply the urban population only of foods, but also of this essential part of the nutrition that is the alimentary sovereignty, the associated feeding the culture. It feeds this territorializada culture and if they transform par excellence into the space of local manifestation of identity (RIBEIRO, 2006, p.100). Inside of this vision of culture, we can say that the fair and the place where the practical ones, customs and habits of a group are transmitted, becoming present in the life of the people who they frequentam it, seeing in it a part of its identity, translated permanence of its history.
This manifestation perpetuates the values that we learn in contact with the society in which we live. Burke says: ' ' today, however, following the example of the anthropologists, the historians and others use the term much more widely for mentioned almost everything to it that can be apprehended in given society, as to eat, to drink thus, to walk, to speak, to silence and for diante' ' (BURKE, 1800, p.57). The practical ones studied for cultural history are represented in the fair through the alimentary habits and in the artesanato in which it discloses the society regional. It is important to understand how the society if organizes in its daily world, analyzing in the universe of the fair the applicability of the concept of popular culture, As Certeau: The culture for a reason or purpose the similarities between the procedures that articulate interventions either in the field of the language either in the net of practical the social ones. It distinguishes itself from the studies, of more traditional in ampler way and objective cut aiming at, to construct cultural history (Certeau, 1980, P.