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parts and stolen corneas (both of which come from Sout h America). and kidneys (in
Europe and North America). " Legends and rumors:' she says. "thrive on the degree and
intensity of belief" ( 1997.7). and narratives that involve outsiders stealing body parts
from children provide an opportune medium for the nourishing of intense beliefs. In a
separate essay . Campio n-Vincent expands on these points to bring out the nature of these
fears of outsiders, saying. " In a state of crisis in which the established value system of a
group or society seems at stake . it is easier to cope with anxiety if it becomes fear of
someone who can be held responsible' (2005 . 105). noting at the same time that the
belief in stories such as these is in part explainable by their not relying on "fact or
reason:' and therefore being unaffec ted by them (2005 . 106 ). The full extent of
xeno phobic sentiments is usually downplayed in reports by popular media. but oral
narratives are not so tame. and make apparent the full spectrum of sent iments.
Cumpion-Yinccnt's articles are important for more than just their discussions of
xenophobia. Along the way. the articles also touch on reasons beh ind the ex istence of
rumor and legend. creating a theoretical framework for the understandin g of the basic
human needs that drive the creation and promul gation of such narratives. Quoting Neil
Aschcrson. Campion-Vincent slates that "rumor exists because it fills a need. 'The need
for an interpretati on which suddenly and magically strings toget her disconnected fears
and hopes. nostalgia and hatreds and displays them in a single significa nce' .. ..· ( 1997.
32). Narrat ives such as these provide a means of expressing deep-seated emot ions that
may not be socially accep table in other forms of communication. Simon Bronner
discusses one exampl e of this in his exam ination of children 's contagion folklore. wherein
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