is performed, dedicating themselves to leisure and rest (Russell, 2002; Lafargue, 1883).
However, in a capitalist society, economic activity redefines the tourism phenomenon and
leisure, transforming the subjectivity tied to this practice into a commodity, and its dynamics
into services (Harvey, 2005).
Among the subjective elements that are commodified due to capitalism is culture, especially
regional culture. According to Richards (2001), local culture, as an intangible commodity,
contains a use value that satisfies a leisure need within tourism activity. There are goods with
material and social use value of a subjective nature, whose necessity does not derive from
survival but from the desire to consume culture or leisure.
Tourism, therefore, is not only a social, economic, and cultural phenomenon but is also
governed by the capitalist system and sold as a commodity that requires a productive apparatus
for its development. This apparatus includes services, equipment, and local infrastructure to
support the tourist (Urry, 1990).
The social movement of people becomes an economic activity, demanding permanent and in-
depth studies on its impacts and possibilities for generating income. This stimulates the
preservation of heritage, the development of urban infrastructure, and access to services such
as lodging and food to support tourism activity (Smith, 1989).
Among the various motivations driving the development of tourism are those based on culture,
such as culinary, historical-cultural, pedagogical, and religious tourism. Beni (1998) highlights
that the "influx of tourists to receiving centers offering the historical legacy of humanity in
different eras" represents cultural tourism.
It is necessary to more effectively include not only the potential social impacts but also the
beneficial nature of tourism activity to stimulate the preservation of culture and the conservation
of material and intangible heritage, such as food, dances, languages, and arts (Richards, 2001).
This underscores the need to create new products for consumption within the capitalist system,
maximizing the cultural potential of the locations where tourism occurs. Gastronomy, as a
product of a community's food culture, is added to this economic logic and can be used as a
product within the capitalist logic that permeates cultural tourism (Pisarski Jr., 2019).
Gândara et al. (2009) argue that culinary tourism occurs due to motivations linked to the
culinary practices of a locality and can be operationalized through attractions such as regional
cuisine, gastronomic events, and the offering of differentiated food and beverage
establishments. Gastronomy and culinary tourism, within the economic logic, may take on a
different function when contributing to the host community, that is, the local community that
engages in tourism activities and welcomes tourists (Gimenes-Minasse, 2023).
This local community is part of a geographic segment of a broader societal vision but is not
dissociated from it. Di Pietro (1999) defines this concept as a space relative to a larger one, and