Abstract:

The fairy tales are a product of the common experiences of mankind like myths. The abstract laws that we will keep the traces of the common way of life of all humanity, that is, the fulfilment of the obligation to be a human being, are described in a concrete language. It gives you awareness of the values that are faced with forgotten. Compared with the fairy tales of different communities living on the world, they prove that one cultural code that exists in one society may exist in the other. This situation offers the solution that in today’s world, every community in the field of cultural industry can find its place and that, in addition, local cultures can be prevented from disappearing in the face of one-typization. The resurrection of every local fairy tale transmitted to the field of the cultural industry gives the clues that the growing generations of the West with their cultural codes draw the boundaries of their cultural identity. The western variant of the narrative of Nardaniye Lady is identified by popular scientists as the Western variant of the Cotton Princess, the Western variant of the Nohut Boy, the Finger Child, the Western variant of the Kullü Fatma, Sindirella. In this study, the "Mahbub-i Dilber" (Sabir Stone) fairy tale collected in the city of Namiyaman was found to be the reward of "Rapunzel" collected by the Grimm Brothers in the Western variance. In the study, the Rapunzel and Mahbub-i Dilber fairy tales were addressed by the comparative literary method, aimed at revealing their similar and different cultural codes. It is also seen that by moving from the universal dimension of the fairy tale, the abstract laws have not changed regardless of which culture it is. Both stories have similar and different aspects. In the field of cultural industry in the main and side sectors, this kind of Anadolu fairy tales can be converted into a single product and the result is that the cultural code can be transferred to the new generations.

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