The Great East-Japan Disaster, which began with the earthquake and tsunami of March 2011, prompted discussions throughout the Japanese lesbian, gay, bisexual and transgender (LGBT) community on the vulnerabilities that LGBT people face during disaster because of sexual orientation, gender identity and gender expression. This short essay shares some of the post-disaster experiences, challenges and discussions of the LGBT community in Japan. Reports coming out of the LGBT community have stressed that pre-disaster discrimination and fears of discrimination and repression among LGBT people have hampered their recovery. There is a real fear of being discriminated against and having their family and friends discriminated against. This situation has led to the isolation and vulnerability of LGBT individuals. Despite the majority being reluctant to come out publically, the disaster forced numerous individuals to reveal their gender identity, particularly when confronted with life in shelters, the lack of supply of medication and so on. In turn, this has resulted in instances of discrimination and bullying. These accounts reveal that the main aims of disaster policies and disaster ethics – based on addressing the greatest good of the majority – largely fail to cater for LGBT people, who are not only victims of the disaster but can also be valuable contributors in the Disaster Risk Reduction (DRR) process.

This critical commentary reflects on a rapidly mobilised international podcast project, in which 25 urban scholars from around the world provided audio recordings about their cities during COVID‐19. New digital tools are increasing the speeds, formats and breadth of the research and communication mediums available to researchers. Voice recorders on mobile phones and digital audio editing on laptops allows researchers to collaborate in new ways, and this podcast project pushed at the boundaries of what a research method and community might be. Many of those who provided short audio 'reports from the field' recorded on their mobile phones were struggling to make sense of their experience in their city during COVID‐19. The substantive sections of this commentary discuss the digital methodology opportunities that podcasting affords geographical scholarship. In this case the methodology includes the curated production of the podcast and critical reflection on the podcast process through collaborative writing. Then putting this methodology into action some limited reflections on cities under COVID‐19 lockdown and social distancing initiatives around the world are provided to demonstrate the utility and limitations of this method.

At a time of ecological emergency there are pressing reasons to develop more responsive wellbeing-led governance frameworks that engage with both human and more-than-human wellbeing. Attempts to incorporate wellbeing indices into wellbeing-led governance include the Sustainable Development Goals of the United Nations, the Gross National Happiness index of Bhutan, and a variety of emerging wellbeing-led governance frameworks in the Organisation for Economic Co-operation and Development. Some of these frameworks have begun to include more-than-human wellbeing indices in their toolkit, but like many geographers and Indigenous scholars, we are wary of the dangers of universalising and abstractionist ‘indexology’ ( Ratuva, 2016 ). In this paper, we review wellbeing-led governance frameworks with a view to more-than-human wellbeing and Indigenous knowledge. We outline an emerging pluriversal and prefigurative project where Indigenous scholars engage with partners in co-creation methods in place, incorporating Indigenous-Māori cultural perspectives into more situated and holistic wellbeing tools. We argue that while critique is important, so too is engaging in Indigenous-led research interventions for transformative metrics and tools, particularly in these times of socio-ecological crisis. As we ‘stay with’ this trouble ( Haraway, 2018 ), we hope to contribute to a culturally specific place-based set of wellbeing indices and tools to inform wellbeing-led governance for more-than-human wellbeing.

The COVID-19 pandemic and associated response have brought food security into sharp focus for many New Zealanders. The requirement to “shelter in place” for eight weeks nationwide, with only “essential services” operating, affected all parts of the New Zealand food system. The nationwide full lockdown highlighted existing inequities and created new challenges to food access, availability, affordability, distribution, transportation, and waste management. While Aotearoa New Zealand is a food producer, there remains uncertainty surrounding the future of local food systems, particularly as the long-term effects of the pandemic emerge. In this article we draw on interviews with food rescue groups, urban farms, community organisations, supermarket management, and local and central government staff to highlight the diverse, rapid, community-based responses to the COVID-19 pandemic. Our findings reveal shifts at both the local scale, where existing relationships and short supply chains have been leveraged quickly, and national scale, where funding has been mobilised towards a different food strategy. We use these findings to re-imagine where and how responsibility might be taken up differently to enhance resilience and care in diverse food systems in New Zealand.

In recent work on commons and commoning, scholars have argued that we might delink the practice of commoning from property ownership, while paying attention to modes of governance that enable long-term commons to emerge and be sustained. Yet commoning can also occur as a temporary practice, in between and around other forms of use. In this article we reflect on the transitional commoning practices and projects enabled by the Christchurch post-earthquake organisation Life in Vacant Spaces, which emerged to connect and mediate between landowners of vacant inner city demolition sites and temporary creative or entrepreneurial users. While these commons are often framed as transitional or temporary, we argue they have ongoing reverberations changing how people and local government in Christchurch approach common use. Using the cases of the physical space of the Victoria Street site “The Commons” and the virtual space of the Life in Vacant Spaces website, we show how temporary commoning projects can create and sustain the conditions of possibility required for nurturing commoner subjectivities. Thus despite their impermanence, temporary commoning projects provide a useful counter to more dominant forms of urban development and planning premised on property ownership and “permanent” timeframes, in that just as the physical space of the city being opened to commoning possibilities, so too are the expectations and dispositions of the city’s inhabitants, planners, and developers.