A STRUCTURAL ANALYSIS OF FROZEN: THE RISE OF DIGITAL TECHNOLOGY

AND COSTUME DESIGN IN ANIMATED PRODUCTIONS.

Margaret Akpan
University of Uyo, Uyo
Peggylee59 @yahoo.com

Anietie Francis Udofia

University of Uyo
[email protected]

Ndifreke Enefiok Edem

University of Uyo
[email protected]

Introduction

The rise of digital technology has influenced the media of communication in many ways.
Each medium practically braces up with the new age in the capacity it can function as a viable tool
within the field of communication. And as human mind conceives many things away from original
structures nowadays, a constant series of updates in technology is influencing human cultures
making mutations, variations, changes, and some aspects of hybridization to occur in human
activities boundlessly. It therefore implies that “all bodies of knowledge pass through various
stages of development… however, over time, new facts come to light and our knowledge and
understanding increase. This often leads to a paradigm shift…” (Baran 415). This fluidity is
acknowledged in costume design in animated films, which a more detail approach is ingrained in
computer animation. Costume is a signifier; it directs viewers’ minds to a concept of cultural
reality. Design is a selection of technique; it integrates imagination and experience into a construct
of appeal. To Udofot Jacob “design has to do with the purposeful visualization and planning on
how something is to be made or done…. Design may be seen as ‘putting the right, in the right
place and at the right time…” (2-3). Hence costume design in this sense, is the technique of
creating the requisite body gears with which a performer puts on to communicate constructive
human values. The human values implied are ingrained in codes, indexes and symbols which the
knowledge of lines, colours, shapes – or the general principle of design unveils through design.
The unity of design mark off a role of costumes in a productions, while design explains how these
codes are harnessed to reflect an idea in animated productions.
Animation is a genre of film on its own. It is also a conjoined art of which costume is one
of the prime indicators of meaning in them. In a production, costume functions even as the socio-
cultural signifier reflecting the “visual connotations or associations that signify the social, political
and spiritual potency…” (Akpan 231), while Dare Owolabi (146-147), observes that what people
put on their body assumes a position of a language, saying many things about their personality and
dimension of thought. Dressing, then, has become a potent indicator giving direction and meanings
to craft and art pieces through designs.
Animated productions are understood better by following the designs that signify them in
characterization and milieu. It is clearer viewing them a synergy of art-pieces of inanimate beings
made or drawn and projected as living beings by apportioning movable simulations in the minds
of the viewers. “It attempts to re-create the natural movement of characters and objects. In this
approach, one creates artwork that represents sequential points in movement…” (Mamer 113).The
basis is on stretching the mind to capture how human beings conceive their world.
Whenever people view animated production and its perspective of design, they realize
boundlessness of animated characters in the exploration of their world. This beyond-human
capacity and boundless fluidity reminds people of the wonders of Romanticism. Animations
express the human faculty that man wants to be immortal; man wants to be boundless, and man
wants to be free. These are mere imaginations expressed through inanimate objects in digital
technology. However, according to David Busch in Mastering Digital SLR Photography, “they are
developed originally from video cameras; an entire image is isolated in one instance, and then
gradually shifts it off the chip into the camera electronics for pressing and conversion from an
analog signal to digital signal” (34). Nevertheless, this integration of beyond-human- naturalness,
surrealism, and the naturalness of engaging
identifiable natural milieu for characters, has its most effective part harped on spectacle which
costume designs the role of encoding time, class, age, status, occupation, personality and mood as
aspects of identity in animated productions’ casts.
This paper examines how film makers can communicate human values through costume in
animated production. However, Peter Del Vecho’s Frozen, an animated film production directed
by Chris Buck and Jennifer Lee, is in focus in this study. This is to examine how body-gears and
accessories are designed to convey the functions of costume in art-pieces of inanimate beings,
contrived and projected as living creature through digital technology.

Theoretical Framework
Animations are human constructs made to portray real human characteristics. The dress
and body accessories they put are made to reflect the same function which live-human costumes
function. This reflects that live-human dressing and mechanical representation of human nature’s
dress fall within a system of knowledge. Clothes, bangles, caps, walking sticks, and other bodily
gears in theatre and film arts fall within a system of human culture. They are indicators of referent
not the referent per se. animation falls within this structure. All that the characters of animation
put on are pointers to reality about the role of costume in human community and what human`s
appearance, décor and cultural referents reflect in within a system of thought. “A work of art
transcends superficial beauty. It has the
capacity to create its own definitive aura… there are indeed functional values that should be of
interest to humanity” (Ododo xvii). Against this backdrop, this work draws its foundational claims
from Structuralism.
Structuralism developed from the idea of Ferdinand de Saussure who lived between 1857
and 1913. He was a philologist from Switzerland. Structuralism, actually counters the diachronic
way of learning language which assumption was that meanings in a language are drawn from
historical development. Nevertheless, it was equally used in drawing meanings from other cultural
symbols, and as a cultural polemic, meanings of ideas are idealized within the cultural confines of
a people’s grasp. That is why Charles. Bressler contends that “semiotics and structuralism are
terms often used interchangeably; the former denotes a distinct field of study, while the latter is
more an approach and method of analysis” (82). In this order, structuralism will be engaged as a
method of evaluation of symbolic linkage of conceptual idea of costume to cultural referents across
media of arts. That is to say, structuralism elicits “the differential social role of different languages
coexisting in the same society”. (Oluwabamide 14). Thus, the concepts embedded in animation
costume are signs, a sign is the undertone of a language; and language is the vehicle of a culture.
Structuralism explains how a set of things relates to each other and fits in as a system.
Nevertheless, in Structuralism and Semiotics, Terence Hawkes writes that “it follows that the
ultimate quarry of structuralism thinking will be the permanent structures into which individual
human acts, perceptions, stances fit, and from which they derive their final nature … the mind is
able to experience the world, or to organize meaning in what is essentially in its meaninglessness”
(18). However, Hawkes reflects how meanings follow a culture oriented perception reinforced by
ordered system of understanding. Therefore, “structuralism offers a scientific view of how we
achieve meaning not only in literary works but also in every form of communication…” (Bressler
76). Costume is a tool of communication equally in animated productions.
Synopsis of Frozen.
Two sisters, princesses Elsa and Anna are portrayed along with others. Elsa possesses
magic and she uses it freely to play with Anna, her younger sister. Accidentally, Elsa injures Anna
with her magic. Their parents rush both siblings to a colony of trolls led by grand Pabbie. He heals
Anna, but alters her memories of the incidence of Elsa’s magic, and warns Elsa to control her
powers. The two sisters are systematically isolated by the parents within the castle. Elsa suppresses
her magic rather than mastering it. She becomes quite insecure. However, a mighty storm claims
the lives of their parents at the sea while they are still teens.
Elsa turns twenty-one, and she is to be crowned the queen of Arendelle. The castle
gates open to the public and visiting dignitaries for the first time in years. The Duke of Weselton
and Prince Hans of the southern isles also come. Anna falls in love with Prince Hans. When Hans
proposes to Anna, Elsa objects the idea. Accidentally, Elsa unleashes her powers before the court
and flees to the mountain where she embraces her powers, creating a massive ice castle. Anna
ventures out to find Elsa, leaving Hans in charge. On her journey she meets Kristoff and Sven. She
convinces them to escort her to the mountains. They meet Olaf, a cheerful snowman brought to
life unknowingly by Elsa. Olaf offers to lead them, accompanied by the Duke’s minions who have
secret orders to capture Elsa. Reaching the ice palace, Anna meets Elsa in the ice-palace and
reveals the state of their kingdom. Elsa is shocked and she accidentally freezes.
Anna’s hairs begins turning white but Kristoff takes her to meet the trolls, his adoptive
family. Grand Pabbie reveals that Anna’s case may degenerate; it is only “an act of true love” that
can reverses the spell. Kristoff races Anna back home so that Hans can give her true love’s kiss.
Hans and his men reach Elsa’s palace, defending Marshmallow (A big ice monster) that stalks
Elsa. Anna is delivered to Hans but instead of him to kiss her, he unveils intent to eliminate the
two sisters and seize the throne.
Hans locks Anna in a room to die and persuades the dignitaries to take in that Elsa killed
her. He orders the queen’s execution, only to discover she has escaped her detention cell. Han
confronts Elsa outside, claiming that she killed Anna which causes Elsa to break down. Spotting
Hans about to kill Elsa, Anna leaps in the way and freezes solid but stops Hans. Elsa repents of
her hurt; she hugs and mourns over her sister. She begins to melt. Elsa ends the winter as she
savours the sacrifice to be out of love. She gives Olaf a snow flurry for survival. Both Hans and
the Duke are arrested and removed from the kingdom. Elsa and Anna unite, Anna marries Kristoff;
while Elsa promises to keep the castle gates open.

Digital Technology
The evolution of mechanical accessories and computer based procedures in running
various courses in life has made digitization to reflect in almost every discipline. In the art of
filmmaking, various things are done through the computer. Following this, digital technology
denotes the application of computer based or online knowledge to evolve costume for a production.
The idea of digitizing a design is explained by Gorham Kindem and Robert Mushburger (153-154)
to be the creation of digital proximity to an analogue image by intersecting and converting
procedures to binary codes. To Corrigan and White, digital technology “is a computerized system
of recording and storing information that is physically more flexible and economically more
practical…” (81); which means, it is a computer based operation.
Digital technology offers an objective leap from the rigours of preparation to a smart,
efficient and swift operation of design. Kaye (24-26) holds that it quickens procedures and
enhances productivity. It can easily replace man’s and analogue’s effort through programming. In
the process of design, computer based design offers flexibility and exactitude of measure without
distortion. But “creating in a digital format therefore refers to a recording, circuit or piece of
equipment in which the output varies in discrete on-off steps so that it can be reproduced without
generational loss” (Gross and Ward 251). However, the use of computer-based technology to
generate spectacle for film production has generated effectiveness in costume design in animation.
In animation, however, most of the costumes worn are creative composition and
superimposition of colours to give the character a realistic presence in the movie through
digitization. “Digitization therefore is a process or act of converting to digitalization” (Betiang
404). Digitization and digitalization convey a similar referent in this paper.
Digital technology expresses satellite design which costumes are imagined and made
online. It is widely acknowledge in today’s world that almost everything man does has gone digital.
Computer generated body accessories too are possible and realizable. Seema Hasin (678-680)
holds that digital technology refers to electronic processes that work on digital code. It changes
the nature of work and activates efficient output without manual interference except where
necessary. It is a fast growing process that offers the widest opportunities in every field. It has
made entertainment a common and accessible intimate programme with full décor online. As a
programmed medium, “digital technology can restore most original, the powerful and intelligent
software tools for re-mastering images and designs at consumable level through computer systems
(Cardillo, Jeffery and Allen 53).

Costumes Design in Perspective

The word, costume, has been used to portray many things; none of these portrayals differ
from what people put on their body. The only expression that conveys something else is that it is
a tool of communication. However, the second idea gives depth to the meaning of costume to be
the clothes or anything found on the performers body, which help the performer to convey
message. In whatever sense it is used, costume is something people wear on their body, and it
distinguishes people, time, culture, idea and perception. According to Julie Umukoro,
Costume therefore, is consciously or unconsciously
evolved to bear emblems unique to its owners. Such
emblems maybe derived from common features in the
environment, it may also, by persistent contact of an
ethnic group with some other, be a feature borrowed,
appropriated and seemingly endorsed by widespread
acceptance and used as one of its ethnic symbols (50).
That means costume is anything people wear on their body which distinguishes them and make
them unique, and more importantly, reflect identifiable referent.
Costume is used for body adornment. Adornment adds beauty to people’s outlook.
Whatever body gear is fastened or put on the body for attraction, it has denoted costume. Therefore,
beads and other fashionable accessories are essential body adornment practices which go a long
way to enhance traditional dress. “Almost every culture… utilized beads for personal adornment
and class distinction and as a trademark or symbols of authority” (Utoh-Ezeajugh 45). However,
costume “provides a visual reflection of the personality and nature of each character at a given
time” (Gillette 385). Therefore, according to Lilian Bakare, “costume can serve as a potent means
of communication in dramatic production… helps the viewer/audience to appreciate the message
being passed” (211). Costume is a tool of communication. Anything people wear, apart from
providing warmth, covering their body and making them beautiful, there is an implied signification
of language. In the theatre and film productions, costume is not just what the actor puts on; it is an
amalgam of a system of culture through signs and symbols. This can befully deciphered in the
historical postulation of Robert Cohen thus: Costume has always been a major element in theatrical
experience; it is a vehicle for ‘dressing up’ that actors and audience alike have always considered
a requirement for the fullest degree of the theatrical satisfaction. Costume serves both ceremonial
and illustrative functions… the himation (a gown-like costume) of early Aeschylean actor was
derived from the garment worn by the priests charter of the dithyramb; the comic and satyr
costumes, with the use of phalluses and goatskins, were likewise derived from more primitive
goat-centred rites… and the actors of the classical Japan no drama even today wear costumes that
relate more to spiritual source than to secular life. Ancient and original uses of costuming have
served primarily to separate the actor from the audience (481–482). Cohen’s position clarifies that
costume differentiates a performer from the audience.
In the communication sector, costume functions as the indicator of cardinal cultural
referents. Colours and perspectives of designs help costume to impose both open and hidden
meanings. “That is to say, what the eye sees… provokes a good understanding by the viewers”
(Effiong 64). Through costume, all characters are understood, and for insight, “royals find it
expedient to project their identity and powers through the wearing of very distinct dresses; some
of which are symbolic of a specific ethnicity” (Dzramedo 130). Beyond individuality, a group can
be captured as a distinct class. And “class here is viewed against the backdrop of elegance and
quality of the constituted pattern of dresses within a social structure. Top on the list of garb of
this… are costumes of royalty, titled men and women, spirit heads and such professional types”
(Polan 9). As a role of costume, a class of people can be deciphered, and as a communicative tools,
what it projects can easily be deciphered.
Costume gives a production its distinct time and type with types of people. This view
summarizes the view that costume appeals to us in two ways: dresses we wear on daily basis and
dresses actors wear for which intellectual meanings are drawn. Oscar Brocket (384–392), Gillette
(409-431), Milly Barranger (279–285) and Akpan (167-179) agree that costumes are those things
found on the performer’s body which help him to communicate his message. Costume also means
the normal clothes and body accessories people wear and a cultural indicator to meanings; it
suggests something else. The referent is ingrained in the cultural codes deciphered by the audience
through the understanding of them. It denotes class. It separates the rich from the poor. It suggests
time, whether it is an historical reference or contemporary, and the specific time in a day. It
specifies gender. It elicits mood and temperament, and it highlights the dramatic genre: if it is
humour-oriented or evoking fear and pity. The design patterns heighten these variances in costume.
However,
computerized inventories of clothing, hats, wigs, shoes and
accessories have also revolutionized costume… for the
costume designer, the advantage of the new tool is the
freedom to cut, paste, and combine elements of clothing
before actually purchasing and cutting the cloth. With the
computer, a designer can change sleeves on a garment or
shorten the skirt without sewing a single stitch… a ‘virtual
actor’ can be dressed in the entire costume design before
fabric is cut and sewn… the designers’ creativity and
imagination are not imperiled by the new technology… and
speed of computer-enhanced design (Barranger 279).
This suggests that design is the expression of the human mind, and the mind is constantly triggered.
The human mind is the springboard of action. The way we conceive of our world evolves
from the alertness of our mind by what we find around us. One of such powers of the mind is
deduced in design. Meaning, it is man that conceives “the organization of every scrap matter and
energy in existence to transform our man-made world in a way it will support our multiplying
needs for survival” (Ohene-Boi 199). The power to think differently reflects a difference that adds
lustre to humanity. In Wenikado Ganagana’ averment, “the groundwork is basically done by the
brain and the individual concern only acts…” (295). It therefore follows that of “all animals, man
is most creative because he carries and expresses the largest store of variety” (Bronowski 400).
The way man conceives and arranges ideas reflect his perception of the world around him.
To conceive is evolving a premise; to arrange is an application of thought but between conceiving
and realizing the nebulous images lies what we call design. According to Johnson “can the
elements which can appeal be realizable?....One with which the aesthetic can be achieved… can
also reconstruct it to realize the aesthetic if he wanted” (129). It is the application of the construct
in mind to practice that produce design and its appeal to people that confirms its aesthetic, hence,
its value.
The environment around us can regenerate the consciousness to create. This does not
negate that people still make designs that defile traces of origin since the world of man opens the
vision, dreams and images that play in man’s psyche. According to Isidore Eyo (8-13), there are
many factors that determine how man designs his world. One of such is the nature he is created
which is similar to other men; another which is the most influential is his surrounding for which
archetypes and facts of his history and presence tantamount to the workability of his mind. Take
for instance in ethnic blocs in Nigeria, songs, clothes, diets and interaction are generated within
the semiotic walls of the ethnic cultures, and the world generally devolves its thrust development
through a unit to system. In the case of Ibibio, Efik, Annang, Ijaw, Igbo and many others in Nigeria,
a similar concept applies. A good corroboration is found in Antia’s averment that,
the artists make frantic effort to depict or portray
economic, political, social and religious background
of Akwa Ibom society. Their works concentrate on
nature, human beings, animals, deities and ancestors.
They move to beautify their environmental situation
to meet their tastes… traditional artists accordingly
specialize in drawing, painting, carving, music and
beautification of objects and situations reflecting
Akwa Ibom Traditional background (177).
Naturally, the mind reacts to situations in a surrounding. Attempting to make the issues in the
surrounding adhere to a common order stimulates design. Such consciousness engender the
experimentation on inanimate objects as human beings with full human peculiarities for which
costume projects through design.

Animation in Discourse
Animation is the projection of inanimate figure as living beings into
spectacle for entertainment. In What is Cinema, Andre Bazin inform
that “it is an automatic effect of photographic technology drawing on
an irrational psychological desire for illusion by a mechanical
reproduction in the making which man plays no part” (xv). The idea in
Bazin’s position reflects the expression of the mind beyond rational
bounds as a movement called Romanticism appeals to us. In her article, “Animation”, Sandra
Gross writes that “what is common in all normal animation is its frame-by-frame generation of
images” (22). That means, “Animation contains images without people or documentary footage.
The characters may be hand drawn, computer generated, or made into three dimensional objects”
(Parer and Jettery 15).

Animation is a reenactment of the romanticism pattern of thought. Victor Hugo cited in

Dukore explains romanticism in this order:
If it is for man to set God right; if nature will be made more
beautiful by mutilation… art has the right to cut… upon
occurrences which are at the same time myth-provoking
 and awe-inspiring… it will strive to do as nature does, to
mingle in his creations, but without confounding them…
thus we see a principle unknown to the ancients, a new type
introduced… the new type is the grotesque (684).
Hugo’s postulation explains that in attempting to portray the truth, mostly, about the unknown
such as God, man can only stretch his mind of design beyond the natural boundary of common
imagination. Such boundlessness may culminates in dramatic situations that defile the proofs of
scientific truth. It may have been spurred Lee Jacobus (625-629) to reflect that romanticism
explores the imagination of the human mind that all the rational limitations of man loosen grip for
imaginary images that accentuate the glory of the supernatural to abound. There are obtained in
situations where horses fly, men fly as they would in dreams, men clamber houses and run past
walls or even get crushed by a running vehicle but still stay alive. Some are shot with live-bullet;
they never die, and they explore their world in boundlessness that defiles the logic of human
capacity. Such is the world of animation. Therefore, “animation is a vibration appearing solid only
because it exceeds our ability” (Kaye 12). It is a fact that man can do anything if he conceives and
works his way to realizing it.
Animation is a genre of film. It is conceived, designed and produced as moving pictures
which is consumed by audience through contraptions like the television, phone, computer and
cinema. In The Film Experience: An Introduction, Timothy Corrigan and Patricia White aver that
“animation traditionally refers to moving images drawn or painted on individual animation cells,
which are then photographed into single frames of film” (93). However, Dana Polan observes that
“animations as moving pictures are in infancy, both as an art and as an instrument of education.
The conditions of its production have led to an excessive concentration upon items of wide
appeal…” (110).The positions of these authorities agree that animations are inanimate objects
designed and photographed as moving pictures. The morality communicated through animation is
equally the same as in using live actors/actresses to communicate. The difference is that since
animated characters are contrived, they never convey modernity rather, much emphasis is placed
on the workability of the mind that man should be immortal, boundless and indestructible. It is a
reflection of the way man imagines his world should be.

Animated Productions
Traditional Animation: This is an inanimate object made to behave and act completely like
human being by mere hand-drawn design. It is also called CEL animation. It appears in many other
forms under different, names. Such names are Full animation, Limited animation, Rotoscoping
and Live-action. They are closely knitted in design but are apparently made to function as if they
are not designed from hand-drawn or carved materials.
Traditional animations convey the idea of “the movies” easily than real live-actors in
action. The wonder created from this is the ability to make hand-drawn images on paper move.
According to Gross,
the drawings are transferred onto clear acetate cells and
individually painted. The backgrounds are painted onto an
opaque card and then all of the elements are layered on top
of one another, with the background on the very bottom so
that it can be seen through the clear cels. The
composition is then shot on a rostrum camera, following
 the direction given in the charts prepared by the animator
(25).
Gross’s idea of traditional animation exposes a practical blend of the theatre ingenuity and the
cinematography. Although it looks much like the fine artiste’s concept, yet the propelling force to
make the ordinary images drawn on a mere paper move and become a source of entertainment is
quite theatrical.
Paper drawn animation comes in kinds: The full animation uses
elaborate drawing with coded locomotive surprises that may sometimes skip the sequence of
movement. Limited animation focuses more on stylized artistic expression, and the concentration
is much on the power of the mind to create than the synchrony of utterances and movement
generally. Rotoscoping is a parody or imitation of already produced film and is realized by
experimenting live–action movement in a frame-by-frame projection. In rotoscoping,
characteristics and peculiarities of idealized men are transposed on the design. Such adaptation
can be found in a film called The Lord of the Rings. Live-action animation combines
hand-drawn characters with live-action shots. It is a full documentation of a live-character or
someone but projected as animated design.
Traditional animation can be utilized in a different way. It does not vary from its true nature
but a variation in production makes for different forms. In a seminar presentation, Anietie Udofia
corroborates that,
these are photographs of drawing on a paper; and each
drawing must have a clear difference from the one
before it. These drawings are photocopied onto
transparent acetate sheets called cels. The cels are then
filled with paints in organized hues or tones on the
other side of the drawings. One-by-one, the completed
characters who are in cels are photographed onto
motion picture films against a painted background (5).

Obviously, traditional animations are drawn with hand on a paper in the shape the animator
conceives. They are made to move by panning the eye of the camera to make the drawing simulate
movement.
Stop-Motion Animation: This type of animation is completely computerized but, it
generates its impact from the physically manipulated objects of the real world. These are
photographed on one frame of film at a time to create the illusion of movement. According to
Corrigan and White, Stop-motion records “separate frames in stop action, inanimate objects or
actual human figures that are then synthesized on films to create the illusion of motion and action”
(93).A kind of this type of animation is puppet animation. It has an amateur to keep puppet figures
interacting with each other in a contrived milieu that obviously appear in contrast with the real
world. According to Irvin Greene, “the puppets are made to express human thought. The design of
their appearance rarely connects with their ideas. Most times, what man cannot do, the puppets
do…” (138). In this type of animation, even animals, hills, mountains are given human qualities
and made to express human characteristics. Designs for these puppets are based on the ideas
intended for the audience.
Clay, Model and Pixilation: These are different but related types of animations. The clear
distinction in them is the design which is determined by material and medium. This is the
manipulation of malleable material or figures made of clay or mud to assume human qualities. In
the view of Emma-Owums Owuamalam, “the entire work must show a perfect evidence of rational
reasoning and treatment of ideas in a remarkable form (145). Cutout and Silhouette are the kinds
made this way. Cutout is made by intersecting materials like cloth and paper and giving them depth
in a two- dimensional arrangement.
Model Animation: This type exists as part of real live action. It uses split screen to harness
the characters of real human beings and animated creations into full dramatic interaction. There is
a good measure of recognizable environment. The setting is the normal human space and proximal
time. The characters are real human beings, who may be made to play along with beast projected
in grotesque sizes. The idea is usually a derision of a race or a barbaric culture held tenaciously by
a people for which its consequences are affecting others. It is usually an expression of man’s
weakness or hubris to be curtailed if possible through cartooning as models for evaluation. It is a
reflection of “a new phase of movie violence that is now called cartoon violence; the damage being
done to human bodies in films are so enormous that ‘real’ people would never survive it” (Kolker
200). Human characters are made to suffer much weakness or receive many threats from inanimate
characters to show off the unnecessary badness the target icon embodies. Howvwer, live-human
beings are cast but certain parts of their bodies are replaced by inanimate organs. It is a depiction
of the surreal consciousness, merging man with the dream world. “The image as representation
reflects our belief that film communicates the details of the world realistically. The film image
creates a true ‘second world’, such as an image of past events and people or of an unknown
reality…” (Corrigan and White 99).
Pixilation is the full scale portrayal of a fairytale or dreamlike world. It is the use of real
human beings to showcase what man feels life should be. “Live human beings are the characters
and they are made to disappear, reappear and even slid across the ground. They go beyond normal
natural permit” (Udofia 8). According to Corrigan and White, “pixilation simply cuts out images
from continuous pieces of filmed action to transform the movement of real human figures into
rapid jerky gestures” (93)
Computer Animation: In computer animation, cartoons, puppets and other idealized
characters are generated digitally. Through the mastery of the computer, such designs are achieved
with ease and in speed. It has the capacity to simulate different effect; water and fire, night and
day, blood and vapour - all manners of effect that can heighten the suspension of disbelieve can
easily be manipulated.
In terms of knowledge impartation to both children and adults in the house, “it is a powerful means
of learning because it is through this process that intricacies of social behaviour and skills are
learned” (Eyo 29). It is in computer animation that the divide between theatre of reality and theatre
of culture is properly captured through the television. To Lamide Bamidele, it reflects “theatre of
the time rather than theatre of culture” (45). In the use of digital technology, various arts of the
theatre are becoming less cumbersome.

Costume Design in Animated Production.

Designing costumes in animated production is achieved in different ways. Being that
animation is a program generated through software on its own, whatever is found on the bodies of
the animation casts is generated through a particular software. Computer generated animations are
digitally made with costumes generated from the computer. The ingenuity of the costume designer
is brought to bear in this animation by the interplay of colours she uses to communicate. Computer
animation is viewed both by adult and children. The ones watched by adult are usually violent-
embedded and action filled. The right combination of colours can clearly elicit the good, the bad
and the ugly in the world of the film production. However, that of children, the costume designer
generates designs that portray what the child is comfortable with: toys are made to play and sing
as it sings in the clay production. The costume designer plays with colours to thrill and captivate
the child.
The right selection of design elements comes to play in designing costume for animated
production. The costume designer researches on the characteristics that are peculiar to all
characters drawn, sewn, made and worn; and draws models of clothes that befits each portrayed
character, and for each class of people. She makes her design either by hand and projects through
the computer or generates from the computer in line with the design principles to suit the
sensibilities
of all classes of people. Nevertheless, computer animation is generated from software: the design
of costume is on the proficiency of design merged with the knowledge of the computer. Many are
easily deployed to project dramatic works into digital process for viewership; some are just for
concept of advance design with the versatility the theatre and film costume designer needs to clone
her experience upon. This study elaborates on the effective ones that could be used by both the
student-costume designer and professionals to project animation on screen.
There are software that readily supply the concept that an average costume designer can
explore to communicate in animation. These are Creation, Fotomorph, Adobe, After Effect, Corel
painter, Anime Studio, Digital Flipbook, Go-animate and Toon Boon Studio, Auto CAD. To the
theatre artist, the knowledge of principles of design provides a wide range of advantage. These are
arranged as subsidiaries to this
subheading. Software is a practical tool when it allows the operator a practical space to create
reality from the imaginary world… the better part is the length and width it allows experimentation
without errors…” (Browning and Eisten 144). Based on Browning and Eisten’s opinion, among
all the listed software, Toon Boon Studio and Digital Flipbook are the most reliable to the theatre
art and film costume designer. This is because there are programmes that are infused in the system
which are mere digital applications of the courses she has already passed through in class. Such
combination gives her a fast opportunity to excel.
Toon Boom Studio: This software can be programmed to generate dimensions of patterns
a designer needs to weave her creativity in the medium. There is a space for variety of drawing
tools. This space allows the designer to experiment her expertise of the knowledge of principles of
costume. It is through this intersection that what a model should put on to convey a specific
message is experimented. It has a program that aids the generation of animated pictures and sample
designs which a designer can explore, and there is a web-cam to capture
image automatically. This image can be re-edited and given the needed colour and pattern
necessary for the animation cast.
The Digital Flipbook: This software contains a wider space that allows the designer to
experiment the drawing of her conceived models through the mouse and a table. This manual
experiment can be aided by the camera which further projects the concept to a fantastic appeal in
apparent speed. It gives a specific space for scanning and re-shaping of images to attain perfection
before projection. There is a programme that aids story editing and a costume designer can act as
both the producer and costume designer.
In the Digital Flipbook, the costume designer is not limited to body gear alone; she creates
the theme along with the spectacles which costume is the most significant. It has colours and
dimensions of combining them which the designer can easily intersperse to her delight. A good
measure of colour helps the costume designer to communicate effectively. In this avalanche of
space, the costume designer can paint and edit her pictures to her conceived image in mind without
rigours. More so, movement of the camera can be manipulated to enhance what the characters put
on through. A line could be zoomed to elicit grotesqueness; a curve or dot can be panned, zoomed
or manipulated with a telephoto effect made to convey something else. It is possible to diminish
or increase the intensity of colours and equally export them as concrete costume pieces through
this software.
Maya: A more effective software to enhance spectacles generally is the Maya. Maya is a
3d-computer graphics program used for visual effects in the video film production. It generates
visual effect and fluidity in projecting animated films. All these are fixed as innate program that a
knowledgeable computer operator can explore to generate effect. It aids in making dimensions of
patterns which animated
production are projected. It is effective in making flowing organic shapes and rich textures. This
is achieved by inserting an already designed program which the costume designer has based her
concept. Costume design in this software is all about form intensification and shape enhancement,
while texture and colour are generated by discretion. With this, it is realized that maya has endless
banks of texture, colours and surfaces that can be applied to objects to simulate locomotion and
balance.

Costume Design in Frozen

The way human culture and values are communicated in Frozen reflects that costume can
convincingly convey the time in human history, the profession of people, the mood of the
production, the feelings of characters, the themes and cardinal ideology projected in the
production. These are discussed as subsidiaries under this subheading.
Designing Period through Costume in Animated Production: The year or time in human
history portrayed in a production can be perfectly communicated through animated production. In
Frozen, two periods are portrayed through costume. The spatial locale reflects modern England,
while the world of the animation itself reflects an abstract universe. These two worlds convey a
blend of early
modern and contemporary periods through the costume. These are soldiers, nobles and kingmakers
in Frozen. Through the costume design, one can easily deduce that the period portrayed is modern:
The use of costume to reflect the contemporary world is captured in
these dresses: for instance these are Scottish wears we pass on for Elizabethan costume:
The costume worn by Elsa and Anna are shaped from these clothes. These portray the
contemporary period.
Designing Profession In the human society, people are in most cases distinguished by the
occupation, trade, career or profession they engage themselves. In the entertainment world, what
a performer puts on the body can easily
elicit the profession of the performer. In real life equally, it is
possible to point out a barrister, a pastor, a soldier, a teacher and
so on. This cardinal function of the costume is also found in animated
production. In Frozen, there is a great deal of clothing worn by the
actors, which reflects the profession or the career the performer is communicating.

Proximity of Age and gender. The age or probable age range a performer belongs can be
decipherable through costume. Equally, it is possible to decode which is a man or woman through
the use of costume. It is in this design that the aged,
the adult, youth, teenagers and children are inferred. In Frozen, the
age ranges of performers are properly generated through computer and
genders are convincingly delineated. The designated age befits
children, adolescent, adult and the aged as contained in human
society. These pictures are reflections of costume designed to portray
performers with believable ages and clear identification of gender.
This is infancy properly designed through costume. These are pictures of youths in their robust
life: Themes and ideology implied through Costume Through costume, the ideology and theme of
a production can be inferred. This is the case in Frozen where the woman’s world or what modern
coinage would call feminism, is practically projected. Such portrayal does not register an absolute
claim of symbol
representation; it is subjective and structurally deduced. Therefore such code is generated within
the semiotic confines of the researcher’s culture and subjectivity. In Frozen, Feminism is implied
in costume the costume design. The woman’s world
goes this way in Frozen: Status in Animated Production
Costume can establish the status in human culture and tradition. Every culture has icons and
symbols denoting levels of attainment, class and
difference between one person’s social status and the other. It is equally portrayed in the same way
in animated productions. The king, the queen, the prince and so on, are signifiers of status. These
are signified in caps like in Igbo in Nigeria where an Ozo and Ofo title holders wear for
signification. It is signified in signet, scepter,
crown, staff, ring and rank on the uniform of military persons and
such set of people. In Frozen, status is overtly communicated through
body gears, thus:
Ideological Thrust in Animated Production: The difference between
films costume acted by live-human beings and animation is the question
of objectivity in portrayal. In real film, the ability to modify the
naturalness of man within the ambit of scientific laws makes a film
appeal, but in animation, it is an intersection of the scientific and
the romantic displayed through boundlessness of supernatural
characters and animals. However, the animals projected in this
unrestrictive spree are symbolic portrayal of something else about the
interplay of man and his natural environment. To Kaye (10-12) it is
the representation of the natural types by the unnatural kinds, which
issues appealing and appalling to humanity are expressed, the costume
designer concentrates on the beastly nature of the beast and the
docile nature of the nature. Hence temperamental colours are brought
to bear. In his “Theatre of Cruelty”, Antonin Artaud reasons thus:
every spectacle will contain a physical and objective element,
perceptible to all. Cries, groans, apparitions, surprises,
theatricalities of all kinds, magic beauty of costume taken from
certain ritual models… colours of objects, physical rhythm of
movements whose crescendo and decrescendo will accord exactly with the
pulsation of movement familiar to everyone, concrete appearances of
new and surprising objects, masks, effigies yards high… (59).
Artaud’s idea is a spectacle blown out of proportion with “magic of
costume taken from certain ritual model”, a very big image that
confounds human sensibilities. The clear signification of such costume
is in Frozen.
On the other hand, boundlessness in life is portrayed thus:
There are clear significant alterations and mutations between manual
costume design and computer generated costume design. In computer
generated design, there is a significant claim that it is speedy and
application of requisite colours and patterns are not cumbersome.

Conclusion
There is nothing the mind conceives and the body works towards that
never materialize in the world of design. Whatever is found and
appreciated as design is the glory of human faculty. Animation
productions are generated from the computer. Few are only generated
and made to simulate interaction with live-human beings. All these are
simple exploration of the human mind. Creating a design is tasking but
realizable. The use of computer has offered a tremendous opportunity
for costume and makeup artist to project the workability of their
minds. Digital technology is applicable to every discipline; hence in
the theatre, costume design has gone quite digital today.
Recommendations
Many things are generated from the computer in this century; only
those who cannot stretch their minds remain unattached to some
advantages that can sustain them properly. And the speed design has
gone in today’s world may leave many good designers behind especially
in a learning environment like the Theatre Arts Department of the
university of Uyo. In a department where design is a basic course to
study, and where many things about design are done online, there
should be good computers and material to experiment animation as it is
done elsewhere. This research recommends that the federal or state
government should fund the Department of Theatre Arts and provide
digital equipment to aid students express the knowledge they have got
through learning in practical terms. If knowledge is merged with
ingenuity, design is possible, and if manual knowledge is experimented
through digital technology, costume and film courses would be more
practical and lucrative on campuses down to the society.

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