Pipi Press takes its name from the whakataukī, he pipi te tuatahi, he kaunuku te tuarua
, translated as first the small entering wedge, second the large splitting wedge,
referring to a method for felling a tree. We envisage ourselves as the pipi, the small beginning of a wider change.
Pipi books are critical and disruptive
Pipi books are also imaginative and hopeful
Pipi books critique capitalism, heteropatriarchy, racism and colonial structures: the present order of things. They seek to create change by generating awareness without dictating answers. They aim to sensitise, allowing people to be receptive to new understandings and ways of being in the world. They provide a place to contemplate, question and look at things in a different light; fostering ongoing dialogue, listening, and reconsidering.
Pipi books are an opening to care for and connect with one another.
Pipi books reimagine our relationship to the world and the world itself, denaturalising hegemony and unveiling new truths, while offering hope for a radically different future.
Pipi books are a social medium
Pipi books are for the people, from the people.
Pipi functions as a way to connect people and enable them to share their knowledge, experiences, thoughts and feelings. Pipi is not tied to a specific sphere or scene and instead seeks to draw people together and be welcoming to all.
Pipi books are of a specific place. They are grounded in Aotearoa and look for local knowledge and solutions. They uphold the tino rangatiratanga of Māori and acknowledge the history of colonisation of this land. They do not look “upwards" to Europe but rather at ourselves and our Pacific neighbours.
Pipi books are of a specific time. They archive and document the current moment but also provide historical context and imagine alternative futures.
Pipi books reach out, creating a network of knowledge and relationships, a ripple effect where connections and understandings radiate outwards. The book is a physical object that can reach many hands, be passed on, shared and disrupt dominant flows of media and information.
Pipi brings people together by holding readings, talks, workshops and reading groups that run alongside publications, where connections can be made face-to-face.
Pipi books are accessible
Pipi books are affordable or free and widely available to view in public spaces such as libraries and reading rooms. When appropriate we provide online versions of texts to reach those who cannot access physical copies.
Pipi books are inviting material objects that reflect their purpose and content. They do not conform to a standard book format.
Pipi publishes content that is relatable and can be understood by many. This is achieved by publishing a broad selection of content from across disciplines, backgrounds and identities.
Pipi welcomes submissions from all.
Pipi Press runs reading groups where readers and contributors can discuss recent publications and work through content that is academic or obscure together.
Pipi books embody their values
They are not sold for profit, any money made beyond the cost of producing a book will be put towards future publications or donated to community organisations.
Pipi books are produced responsibly with minimal environmental impact.
Pipi Press publishes content that pushes boundaries in terms of genre and form as well as the ideas and outlooks contained.
Pipi Press does not tolerate hate
Pipi Press does not publish or provide platforms for content that is racist, sexist, transphobic, homophobic, xenophobic, classist or ableist.
Our first book, In Common, is a volume to bring together knowledge, experience and reflections from different disciplines (activist, academic, poetic, artistic, and so on) around the idea of the commons. A wide range of contributors is making for a rich and multifaceted investigation into the past, present and future of the commons in Aotearoa.
Understood as land and resources belonging to all members of a community, historically the commons were areas where people could forage and hunt food, graze livestock and gather together. The commons provided the resources necessary for people's survival without reliance on selling their labour. In the transition from feudalism to capitalism, the land enclosures in Europe privatised these resources, forcing people into waged labour and to participate in the capitalist system. Colonisation in Aotearoa echoed this process, expropriating and privatising collectively held Māori land and resources, and imposing a system built on the divided economic individual rather than the community. These processes concentrate resources into the hands of a few, and establish classes of people dependent on employment, rather than free access to the means for survival for all.
Looking at the past allows us to denaturalise and reject the current situation, to instead imagine and build alternatives. The history of dispossession has been met with opposition and resistance through hikoi, occupations, direct action, organisations and alternative ways of living and producing food. Alongside critique of the capitalist system, which is built on private property and waged labour, new forms of the commons have sprung up within communities, perhaps acting as prototypes for the future.
In Common is due to be released mid 2019 alongside a series of talks, workshops and reading groups in Tāmaki and Whanganui-a-Tara.