I'm not sure what exactly you're looking for, but there is a body of literature related to how folklore diffuses and adapts to local environments - to the 'feeling of place', perhaps in the sense that you mean. Given that I'm not sure of where you're heading, feel free to ask questions.

Folklorists beginning in the early nineteenth century (especially with the work of Jacob Grimm) recognized that traditional narratives diffused over time and space. Subsequent research delved into the questions of how they diffused and how diffusion affected the stories. Much of the early work focused on highly descriptive studies that did little to yield meaning or insight. They were valuable in identifying the long histories of many traditional stories, and in understanding their wide geographic distribution. Nevertheless those studies did little to illuminate the process of distribution and adaptation.

My mentor, Sven S. Liljeblad (1899-2000) was studying under his mentor, Carl Wilhelm von Sydow (1878-1952) during the 1920s when they arrived at an approach to understanding how traditional stories adapted to local places and reflected their new homes as they diffused. I deal with the history of their research in what I hope is an easily digested summary that appeared in the popular website, Folklore Thursday: it deals with Nazis, trolls, and the Grateful Dead (so it is a bit of a ride!).

Recently, I used their methodology in an attempt to understand the folklore of Cornwall, and how legends and folktales diffused into the far south-west of Britain and adapted to the environment. This and this article maybe of use to help in understanding what I was attempting to do with this.

Using the Liljeblad-von Sydow 'Ecotype Method', I attempt to demonstrate that the Cornish quickly modified narratives they borrowed from elsewhere, giving them a unique stamp. Often this meant exchanging boats for horses in narratives told elsewhere. This 'local touch' allowed them to take stories told elsewhere and to make them unique to their home. I argue that as a consequence of this process, Cornish folklore should be regarded as distinct from English folklore (even though collections of the latter often include Cornish material).

As indicated, I'm not sure that's what you're after. In addition, the literature can be technical if not off-putting: Liljeblad's classic dissertation on the Grateful Dead (1927) is sadly in German!

Let me know if you need help in another direction.