The culture of a people is in its identity, through which it manifests its beliefs, knowledge, arts, beauties, actions, sayings, festivals, creativity, among other aspects that are part of its daily life. Such manifestations form its cultural heritage that may or may not be conserved. They can be eternalized through constructions, paintings, sculptures, symbolism, handicrafts, photographs, films, books, among many other physical means, palpable, seen, and in some cases archived, characterizing material cultural heritage. The manifestations that are passed on through generations in the form of sayings, as well as the way of doing things, practices, experiences, prayers, traditions and customs, in short, manifestations that cannot be measured, quantified, form the intangible cultural heritage. Material cultural heritage is, in a way, easier to identify, map, quantify, describe. They are palpable, can be exposed, appreciated, kept, restored, while intangible cultural heritage has a more implicit identification, often being devalued by its own people and, finally, forgotten. Thus, the present study, through a bibliographical research, brings an approach on the tangible and intangible cultural heritage under the bias of the rural space. In the end, it is concluded that changes in rural areas, agro-industrialization and the use of natural resources for economic and social maintenance are among the main elements of rupture and cultural re-signification, that is, the cultural dimension of rural architecture ends up becoming lost in the rubble caused by the territorial ordering process.
