In European society, individuals tend to fall back on their communal identity. Each community wants to be autonomous vis-à-vis all other communities and at the same time wants to be homogeneous within in itself. Only through a refusal of identifying with the " Other", the "Foreigner" can "We" be asserted, and thus build up a self-sufficient communal identity. Over the years, the exclusion principle of the "Other" considerably intensified in Europe with the introduction of new divisional factors, such as ethnicity, continental and institutional, which have been used to define "Us". Through their narration, urban legends allow Europeans to reaffirm their norms and values as a means of clarifying one of their identities. The semio-pragmatic analysis of hundreds of urban legends allows us to show the intentions, representations, connections and roles of their subjects/transmitters. All of these stories explain the confrontation of two protagonists and its consequences: one protagonist represents the community that includes the subjects/transmitters, the narrator and the hero, all sharing the same moral values and humorous complicity; the other represents an opposing group considered "negative". This opposition allows the adherents to the urban legend to associate individuals with frightening, forbidden or mysterious acts or events. If the interactional approach shows that situations of identity construction or affirmation are complex and cannot be summarized by a strict and unchanging opposition between two groups, the content of the European urban legends nevertheless builds on a simplification of reality that facilitates the representation of the world and of oneself. As the designation of the " Other" does not rely on facts but rather on beliefs and stereotypes, the "Other" becomes a scapegoat which, by opposition, enables us to understand how Europeans identify themselves today.