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āđāļāļ§āļāļīāļāļāļēāļāļŠāļļāļāļāļĢāļĩāļĒāļĻāļēāļŠāļāļĢāđāđāļāļāļēāļāļāļĢāļĢāļĄāđāļāļ : āļāļĢāļāļĩāļĻāļķāļāļĐāļēāļŠāļāļēāļāļąāļāļāļēāļāļĻāļīāļĨāļāđāļāđāļēāļāļĢāļąāļāļĐāđāđāļāļĒ āļāļąāļāļŦāļ§āļąāļāđāļāļĩāļĒāļāđāļŦāļĄāđ
āļāļĢāļāļļāļĐāļē āļŠāļļāļāļāļąāļāļāļĢāđ, Aornusa Sukchan (2015)
The Objective of the thesis is to study Aesthetical Concept in Khon: Case Study of Ban Rak Thai Institute Chiang Mai Province. The scope of study covers & topics, i.e., the beauty of an actor and an actress, the beauty of the costume, the beauty of the dance posture, the beauty of narratives and dialogues and the beauty of music and gamelan that use the instrumentalism as the main to analyze. Methodology is documentary research and participant observation from 9 interviewees, then presents it in a descriptive way. The studyâs result is found as following. The beauty of an actor and an actress is following the old traditions that have to appreciate the character. The beauty of costume has to full of decorations and accessories to show who the character are. The beauty of the dance posture, an actor and an actress has to act follow the dialogue to show how the character feel or what happens in that time. The beauty of narratives and dialogues, due to an actor and an actress wears the masks that make they canât speak, so the ventriloquist need to dub follow the dialogue in perfect voice with beautiful language. The beauty of music and gamelan has to conform the rhythm with the tone of narratives to make the audience impress with the show. Aesthetical concept that found in Khon is following the old tradition in order to the perfect of overall image. That is to say Khon is the national treasure that has to be protected to forward to the next generation Aesthetic value in Khon is characterized as the instruments to bring the aesthetic experience to the audience and make them feel impress and appreciate with the performance. Summarily, Khon is the dramatic works that has to punctiliously created and produced for the splendid of all elements.
āļ āļēāļāļŠāļ°āļāđāļāļāļŠāļąāļāļāļĄāđāļāļāļēāļāļāļīāļāļĢāļāļĢāļĢāļĄāļ§āļąāļāđāļŦāļĄāđāđāļāļāļāļīāļĄāļīāļāļĢ
āļāļļāļāļ§āļąāļāļāđ āļĨāļīāļāļīāļāļāļąāļĻāļāļ§āļąāļāļāđ, Punnawat Likhittassanawat (2016)
āļāļīāļāļĢāļāļĢāļĢāļĄāļ§āļąāļāđāļŦāļĄāđāđāļāļāļāļīāļĄāļīāļāļĢ āđāļŠāļāļāļāļķāļāļāļĢāļĢāļĄāđāļāļĩāļĒāļĄāļāļāļāļĢāļēāļāļŠāļģāļāļąāļ āļāļ§āļēāļĄāļŠāļąāļĄāļāļąāļāļāđāļĢāļ°āļŦāļ§āđāļēāļāđāļāļĢāļ·āđāļāļāđāļāđāļāļāļēāļĒāđāļāļāļĨāļ°āļāļĢāļāļąāļāļāļēāļĢāđāļāđāļāļāļēāļĒāļāļāļāļāļļāļāļāļĨāđāļāļāļēāļāļāļīāļāļĢāļāļĢāļĢāļĄ āļāļāļāļāļēāļāļāļąāđāļāļĒāļąāļāđāļāđāļŠāļāļāđāļāļĢāļāļ§āļīāļāļĩāļāļĩāļ§āļīāļāļāļāļāļŠāļēāļĄāļąāļāļāļāđāļĨāļ°āđāļāļ·āđāļāļāļēāļāļīāļāļĩāđāļāļĢāļēāļāļāļāļĒāļđāđāđāļāļāļēāļāļāļīāļāļĢāļāļĢāļĢāļĄ āļāļąāļāđāļāđāļāļāļēāļĢāļŠāļ°āļāđāļāļāđāļŦāđāđāļŦāđāļāļāļķāļāļŠāļ āļēāļāļŠāļąāļāļāļĄāđāļāļĒāļĢāļ§āļĄāđāļāļāđāļ§āļ
āļāļ§āļēāļĄāļŠāļąāļĄāļāļąāļāļāđāļĢāļ°āļŦāļ§āđāļēāļāļĨāļ°āļāļĢāđāļāļĒāđāļĨāļ°āļĨāļ°āļāļĢāļ āļēāļĢāļāļ°
āļāļīāļĒāļ°āļāļē āļŠāļēāļĢāļīāļāļ āļđāļāļī, Niyada Sarikabhuti (1972)
āļāļāļāļĨāļ°āļāļĢ, āļāļēāļĢāđāļāļīāļāđāļĢāļ āđāļĨāļ°āļĨāļąāļāļĐāļāļ°āļāļēāļāļāļĢāļ°āļāļēāļĢāđāļāļāļāļĨāļ°āļāļĢ āļāļķāđāļāđāļāđāļĢāļ·āđāļāļāđāļŦāļĨāđāļēāļāļĩāđāļāļđāđāđāļāļĩāļĒāļāđāļāļ·āđāļāļ§āđāļēāļĨāļ°āļāļĢāđāļāļĒāļāļāļāļ°āđāļāđāļĢāļąāļāļāļīāļāļāļīāļāļĨāļāļēāļāļĨāļ°āļāļĢāļ āļēāļĢāļāļ°āđāļāđāļāļāļ āļ§āļīāļāļĒāļēāļāļīāļāļāļāđāđāļĢāļ·āđāļāļāļāļĩāđāļāļāļĨāļāļāđāļ§āļĒāļāđāļāđāļŠāļāļāđāļāļ°āļ§āđāļēāļāļ§āļĢāļāļ°āđāļāđāļĄāļĩāļāļēāļĢāļĻāļķāļāļĐāļēāļāļķāļāļāļĢāļ°āļ§āļąāļāļīāđāļĨāļ°āļāļ§āļēāļĄāđāļāđāļāļĄāļēāļāļāļāļāļēāļāļāļĢāļĢāļĄāļāļ·āđāļ āđ āļāļāļāđāļāļĒ āđāļāđāļ āđāļāļāļāļķāđāļāđāļ