“Authenticity” is the essence of a primeval notion that is firmly rooted in its existing culture. However, new cultural expansions may also obtain the polish of authenticity in due course of time. This phenomenon is referred to as “emergent authenticity.” Based on this modification, the paper would establish the thesis that commoditization does not essentially obliterate the significance of cultural yields, although it may modify it or attach a renewed sense to existing ones. “ Tourism is said to lead to ‘commoditization’… within the domain of economic relations regulated by criteria of market exchange .”(Cohen, 372) Local traditions usually serve as the primary illustrations of such commoditization. Specifically, attractive local attires and mores, customs and banquets, and folk and cultural artefacts become tourist products, as they are presented or yielded to attract tourist attention. MacCannell (1973) argues that commoditization hampers the authenticity of local ethnic commodities and hinders human associations. It leads to a substituted, concealed and “staged authenticity”. However, a different school of thought proposes that “authenticity” is a concept established in a social context and its social implication, in contrast to the philosophical connotation, is consequently not explicit, but “negotiable.” The comportment of the negotiation and its implications thus has a major significance in the sociological and anthropological aspect of tourism. Given that authenticity is not a primitive assumption and is negotiable, it is important to appreciate the possibility of continuing emergence of authenticity of local cultural traits of artefacts from the perspective of the visitor. The cultural aspects, which might not have a definitive authentic value at one point of time, may be intermixed in the culture and gain the status of authenticity. “Emergent authenticity” emphasizes an aspect of broader occurrence of “invention of tradition”. One such example may be found in the American Disneyland, which was once viewed as the superlative illustration of artificial commercial entertainment, gradually came to exist as a vital symbol of modern American way of life. It should also be noted that the new, “external public”, in the form of the tourists, may present an opening to the manufacturers of cultural commodities to integrate fresh but “authentic” messages in them, which differ from those included in cultural artefacts intended for the target market formed by the local or ethnic population. These messages consequently emerged as new cultural lexis. Soon, these became standardized as “authentic” even by specialists. Laurie Kroshus Medina of the Michigan State University, in the paper “ COMMODITIZING CULTURE: Tourism and Maya Identity ” investigates how the commoditization of traditions as a response to tourism influenced customary practices in a previously predominant Maya rural community neighbouring to the frequently visited Mayan ruins in Belize. The article reveals that although most of the villagers had discarded the Mayan identity, they reacted to the tourist insistence for symbolizations of an authentic Mayan culture by exploiting innovative means to revive customs they could no longer acquire through conventional methods. “ They turned t