‘Ashley/Amber’ Re-mastered

maritza

You may recognize Diane Guerrero as Maritza on Orange Is The New Black, the second season of which premieres this Friday. But I’m can smugly say I discovered her, when I cast her as the lead in my short film Ashley/Amber.

In a shameless attempt to ride on the coattails of OITNB’s success, today I’m releasing a remastered, color-corrected version of Ashley/Amber on demand through VHX and Vimeo for one dollar (actually, VHX allows you to pay more than that, should you be feeling generous). Your support goes directly to the development of my next film.

Ashley/Amber is also streaming on IndieFlix. Using these referral links, you can purchase a discounted subscription for $5/month, first month free or $35/year and access a curated collection of tons of sweet indie films, short and long.

Curious but don’t feel like shelling out a buck? You can still watch the less sexy, un-remastered version on Youtube.

For those of you who haven’t seen it yet, Ashley/Amber is a 22min dark comedy about an antiwar activist who becomes an internet celebrity after being outed as the one-time star of porn video. It premiered at the Berlin International Film Festival in 2011 and has since screened around the world. Travis Keune of We Are Movie Geeks calls it “an introspective short film about American politics and a skewed sense of morality.” sonnycarson86 of Youtube.com says “I liked the movie but show more tits next time.”

Will there be a next time? In addition to throwing me a dollar, you can help me make it easier for me to make the next film by sharing this one on your preferred social networks:

http://ashley-amber.com/watch

trailer: http://vimeo.com/ondemand/ashleyamber/95555956
twitter: @ashleyamberfilm
fb: https://www.facebook.com/ashleyamberthemovie

official press release: http://ashley-amber.com/2014/06/from-porn-to-politics

You can also sign-up for my email list for infrequent updates about future projects.
Thanks!
Rebecca

ashleyamber-poster-small

A Beginner’s Guide to Modern Monetary Theory

What is money? Why is our economy so fucked?

These two questions have fueled my dilettantish but somewhat obsessive study of Modern Money Theory (MMT) for the past few years. But I’ve struggled for a way to concisely explain what MMT is, and why you should care about this (decreasingly) obscure economic theory.

Much of the MMT literature is focused on an intra-discipline fight within Economics. This is a worthy battle but creates an extra challenge for the non-economist, who must first learn a bunch of econ speak just to be able to understand the arguments for unlearning it. The below essay is my attempt to bypass that step and explain MMT directly in language accessible to such a reader. If you find it helpful, please share. Criticism is also welcome.

Many thanks to Mike Konczal, who had the idea of looking outside academia for an MMT explainer, and invited me to write this piece.

The World According to Modern Monetary Theory
The New Inquiry Vol. 27, April 11, 2014

Too often the origins of our economic ills are cloaked by a mystical reverence for some autonomous money spirit. The economists behind Modern Monetary Theory (MMT) seek to lift money’s veil by studying the specific actions that occur as money is created, circulated, and destroyed.

For those seeking a grand, unifying sociopolitical economic theory, MMT will disappoint. But as an analytic tool, MMT clarifies who holds genuine power—sovereignty—within society, and how they organize the money system to serve their interests. Unsurprisingly, this is often a story of tremendous cruelty and exploitation.

But the revelation that the rules of money are not immutable laws of nature but are instead created and constantly modified by people opens up possibilities beyond the scope of our current political imagination. The questions become: What sort of society do we want? Do we have the physical resources to support that society? And finally, how the hell do we muster the political will to get there?

Continue reading “The World According to Modern Monetary Theory” at The New Inquiry »

Wendell Berry: “To be patient in an emergency is a terrible trial”

I watched this interview with Wendell Berry a couple weeks ago, and my thoughts continue to return to this one quote:

Well, you’ve put me in the place I’m always winding up in and…that is to say well we’ve acknowledged that the problems are big, now where’s the big solution? When you ask the question what is the big answer, then you’re implying that we can impose the answer. But that’s the problem we’re in to start with, we’ve tried to impose the answers. The answers will come not from walking up to your farm and saying this is what I want and this is what I expect from you. You walk up and you say what do you need. And you commit yourself to say all right, I’m not going to do any extensive damage here until I know what it is that you are asking of me. And this can’t be hurried. This is the dreadful situation that young people are in. I think of them and I say well, the situation you’re in now is a situation that’s going to call for a lot of patience. And to be patient in an emergency is a terrible trial.

— Wendell Berry

via Full Show: Wendell Berry, Poet & Prophet.

In 2013, breadlines that wrap around the block

Disgraceful:

In the 22 years that Swami Durga Das has managed New York’s River Fund Food Pantry, he has never seen hunger like this. Each Saturday, hundreds of hungry people descend on the pantry’s headquarters, an unassuming house on a residential block. The first people arrive around 2 am, forming a line that will wrap around the block before Das even opens his doors.

“Each week there’s new people,” Das told MSNBC.com. “The numbers have just skyrocketed.”

The new clients are diverse—working people, seniors, single mothers—but many of them share something in common: they represent the millions of Americans who fell victim to food insecurity when the Great Recession hit in 2009, but didn’t benefit from the economic recovery.

And the worst may be yet to come.

Food activists expect a “Hunger Cliff” on November 1, when automatic cuts to food stamp benefits will send a deluge of new hungry people to places like the River Fund Food Pantry, which are already strained.

via America’s New Hunger Crisis, Ned Resnikoff, MSNBC.com

Now, I bow to no one in my appreciation of female beauty and fancy clobber but I could not wrench the phantom of those children from my mind, in this moment I felt the integration; that the price of this decadence was their degradation. That these are not dislocated ideas but the two extremes are absolutely interdependent. The price of privilege is poverty. David Cameron said in his conference speech that profit is “not a dirty word”. Profit is the most profane word we have. In its pursuit we have forgotten that while individual interests are being met, we as a whole are being annihilated. The reality, when not fragmented through the corrupting lens of elitism, is we are all on one planet.

To have such suffering adjacent to such excess is akin to marvelling at an incomparable beauty, whose face is the radiant epitome of celestial symmetry, and ignoring, half a yard lower down, her abdomen, cancerous, weeping and carbuncled. “Keep looking at the face, put a handbag over those tumours. Strike a pose. Come on, Vogue.”

Suffering of this magnitude affects us all. We have become prisoners of comfort in the absence of meaning. A people without a unifying myth. Joseph Campbell, the comparative mythologist, says our global problems are all due to the lack of relevant myths. That we are trying to sustain social cohesion using redundant ideologies devised for a population that lived in deserts millennia ago. What does it matter if 2,000 years ago Christ died on the cross and was resurrected if we are not constantly resurrected to the truth, anew, moment to moment? How is his transcendence relevant if we do not resurrect our consciousness from the deceased, moribund mind of our obsolete ideologies and align with our conditions?

The model of pre-Christian man has fulfilled its simian objectives. We have survived, we have created agriculture and cities. Now this version of man must be sacrificed that we can evolve beyond the reaches of the ape. These stories contain great clues to our survival when we release ourselves from literalism and superstition. What are ideologies other than a guide for life? Throughout paganism one finds stories that integrate our species with our environment to the benefit of both. The function and benefits of these belief matrixes have been lost, with good reason. They were socialist, egalitarian and integrated. If like the Celtic people we revered the rivers we would prioritise this sacred knowledge and curtail the attempts of any that sought to pollute the rivers. If like the Nordic people we believed the souls of our ancestors lived in the trees, this connection would make mass deforestation anathema. If like the native people of America we believed God was in the soil what would our intuitive response be to the implementation of fracking?

via Russell Brand on revolution: “We no longer have the luxury of tradition”.

Rebecca R. Rojer