Includes bibliographical references. / To write critically about any given text is very different to writing critically about the process of that text’s creation. Given that this essay will deal closely with representations of the self, perhaps it is not out of place for me to open with an autobiographical confession: while I greatly enjoy the former, relishing opportunities to analyse both literary and filmic texts, I have no such fond feelings for the latter, especially when the situation calls for a critical analysis of my own writing process. The task seems to intrude on a sacred space that I imagine most writers value greatly, a time when what will eventually become the ‘finished product’ is still in formation, is still incomplete. Due to the very nature of the process, it is a time when everything is still in flux, when ideas are still seeking their final form. Therefore, subjecting this tenuous process to critical examination seems somewhat like a betrayal of its nature, a desire to fix in meaning that which has no such absolute meaning. As a result, I have strategically avoided such undertakings in the past as much as possible. It then comes as a surprise to me that after completing the screenplay for Then It Happened, I have the desire to do just that. The reason, I believe, is revealing. It is not the aforementioned final product (the screenplay) that has inspired the ideas that will be discussed in this essay, but the process of creating it, for it is the process that brought me into contact with the three incarnations of the biographical narrative that will be discussed below: autobiography, biography and the biopic (in the form of both the screenplay and the final film). If I have done my job as a storyteller relatively well, then – hopefully – upon reading the screenplay, the reader will receive it as one coherent narrative, with a unity of purpose and style. They will not see it as a collage, composed out of several key sources, namely, Frank Capra’s autobiography The Name Above the Title, Joseph McBride’s biography of Capra, The Catastrophe of Success, as well as six other biographies of the key players: Harry Cohn, Robert Riskin, Clark Gable and Claudette Colbert. The reader might – again, hopefully – glean the sense that a significant amount of research has gone into the screenplay, and from this might infer that multiple sources have been used, but the story should not feel in any way disjointed or 2 fragmented. The purpose of this essay, then, will be precisely to take this story apart and to reveal the collage. In this critical analysis of my writing process, I would like to reverse that very process: instead of stitching together the information gathered through my research, attempting to make the connections invisible, I will magnify those very seams and examine the act of their creation. For I believe that these seams can inform the way that we think about the processes of writing, reading, adaptation as well as the intimate connections between the three, ultimately revealing the importance of narrative in our lives. I will begin, in sections one and two, by examining the forms of autobiography and biography in their own right as well as in their relationships to one another. These sections of the essay will be used to establish a foundation on which the discussion of key questions may be based – questions about subjectivity, interpretation, adaptation and fidelity. Then, in sections three and four, I will look more closely at my own writing process and its intersection with the autobiographical and biographical writings of others. Here I will examine the biopic genre and connect it with reflections on theories of adaptation, furthering this discussion by exploring alternate ways in which both my screenplay, as well as biopics in general, may be read in relation to the contested issue of fidelity.

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This dissertation examines the representation the Khoi woman Krotoa in the film of the same name directed by Roberta Durrant (2017). It draws on scholarship by Pamela Scully (2005) and Julia C. Wells (1997), who argue that Krotoa adapted well to her circumstances, following the arrival of Jan Van Riebeeck at the Cape in 1652. Krotoa used her gender to influence Van Riebeeck's decision-making, regarding trade relations with the Khoi people. This thesis shows these views to be complicated and contested, especially considering evidence of victimisation and sexual assault of indigenous women by colonial authorities – as Pamela Scully (2005) has noted. Yvette Abrahams (1996) also wrote that Krotoa's alcoholism indicated some form of trauma. Simultaneously, indigenous people were also stereotyped based on race. They were deemed immoral and generally inferior to Europeans. These ideologies were perpetuated by European writings on encounters with indigenous people, as scholars like Nicholas Hudson (2004) write. Additionally, indigenous women such as Sarah Baartman, were perceived by Europeans as sexually deviant and hyper-sexual – as written by Zine Magubane (2001). It is for this reason therefore, that issues of identity, sexuality and gender are significant to this study on, Krotoa (2017). Furthermore, in bringing together the narratives of Sarah Baartman and Krotoa, it emphasizes how indigenous women have been marginalised and abused within a colonial society. Critical analysis of the film indicates that history has been distorted by the way Krotoa is represented. This was largely due to the perception that the film is told from the perspective of a ‘white' man, as Rusana Philander (2017) discusses. Moreover, due to the extent to which Durrant's film has been influenced by the past, I argue that Krotoa is mis-represented – both in history and in her representation on-screen.

Egghead & Twinkie is a micro-budget feature film created by Sarah Kambe Holland to satisfy the requirements for earning a Master of Fine Arts in the Feature Film Production program at the University of Central Florida. The film follows a mixed-Asian teenager as she comes out to her parents and embarks on a road trip to meet her online crush with the help of her nerdy best friend. The intention behind the project is to reduce fear surrounding the coming out process by portraying the experience through a comedic lens. The production team aims to continue a rich history of LGBTQ independent filmmaking through working within the confines of an exceedingly limited budget. Featuring animated elements, green screen effects, and twenty-two different shooting locations, this highly ambitious production required an abundance of problem solving and pre-planning in order to preserve the integrity of the original script and successfully adapt it for the screen. The following document describes the multi-year journey to create the film, from the development stage to the marketing strategy planned for its eventual distribution. For future scholars, this thesis serves as a record detailing how a team of independent filmmakers adapted and persevered in order to produce a feature in the middle of the COVID-19 pandemic.

My short documentary, Grandpa Ernest Speaks (2021), is the creative research portion of my master's degree submission. The film is heavily influenced by post-structuralist theory regarding the archive as an experiential entity as well as posttraumatic cinema discourse (in particular, Joshua Hirsch's phases of posttraumatic cinema). This critical reflection therefore investigates the intersection of these two theoretical paradigms: looking at how archival materials may specifically be used in personal documentary films dealing with family/ancestral trauma and posttraumatic memory, and positing that these films' engagement with the archive fits into the larger framework of posttraumatic cinema. I reflect on Grandpa Ernest Speaks in conversation with two other personal posttraumatic documentaries, The Imam and I (dir. Khalid Shamis, South Africa, 2011) and Stories We Tell ( dir. Sarah Polley, Canada, 2012). I conduct a semiotic and content analysis of portions of all three films in order to both situate them within the posttraumatic imaginary-specifically, within Hirsch's second phase-and examine the role of the archive and artefacts in each. In doing so, I confront the question of record vs. representation in documentary, and argue that-in the archival-based posttraumatic documentary-the distinction between the two lies in the way that the artefact is interpreted or contextualised via meta-textual captioning. This study demonstrates that posttraumatic memory may be nonlinear and non-chronological. The analysis of my film and the two additional case study films examines how this complication of past and present, archival and contemporary, is articulated onscreen: conveying the transmutation of memory as well as the ongoing and self-reflexive act of contributing to the familial archive.