One of the traditional areas for sociological study is the tension between domination and
control in a society and protests against this domination and control. Social organization
sometimes seems like a minuet between the forces of social control and those who wish to contest that. Often this rivalry takes place within the cultural domain, and cultural
tradition can be used as a means of reacting to the power structure (Calhoun 1982).
The cultural challenge is met by attempts by elites to control those dominated through
folk stories and beliefs—whether these are children, women, or those of a dominated
race. From the standpoint of elites, collective and political ritual is often an essential
means by which community is created and continually solidified. On whatever level—the
individual or the societal—folk traditions can serve as a means of socialization and
education.
Organizations frequently attempt to again authority by means of a collective
ideology—an approach that has come to be known as organizational culture (Martin
1992). This identity serves to cement individuals to the larger unit, although it is possible
that individuals construct traditions to counter organizational hegemony through the
establishment of counter-cultures.
Groups and individuals also create, spread, and manipulate tradition in order to
improve their status position within a hierarchy. This is perhaps most evident in folklore
denigrating racial and edinic groups, of which, tragically, there is much. Ethnic humor is
a powerful motivating force (Davies 1990). Some folklore creates social deviants, such as
the lore about threats to children from Halloween sadists (Best 1990) or kidnappers
(Carroll 1987).
In other words, folklore is created to achieve ends that influence the relationship
among groups and the relationship between individuals and organizations.