This paper develops a diverse economies account of fish ‘waste’ that revalues it as ‘surplus’. We examine ‘Kai Ika’, a community marine conservation experiment in Tāmaki Makaurau (Auckland), Aotearoa New Zealand. Kai Ika rescues fish heads, frames and offal that were previously ‘going to waste’ and redistributes them to fish eaters who would otherwise struggle to access these foods. It involves fishers and community sector and Indigenous actors in an initiative that converts would‐be waste into surplus. We examine the case as a diverse economic project that nourishes humans, enhances respect for fish as living beings, and potentially conserves marine resources in the face of global‐to‐local fisheries depletion. The research is based on community‐gathered fish parts collection data, and virtual and email interview data. We analyse this data to produce an account of diverse ‘object values’ and fish‐related surpluses that derive from surplus labour and other socio‐cultural and environmental surplus. We argue that reframing fish economies in this way encourages new and diverse economic subjectivities and a more connected, relational and cooperative community economy of fish.

Indigenous worlds are and always have been sites of more‐than‐human (MTH) agency and relationship, despite their largely marginalised status within geographic scholarship to date. The return to cosmologically‐informed earth‐oriented Indigenous Lifeworlds holds transformative power for mobilising collective action toward life‐affirming MTH futures for all. In this commentary, we, as two Indigenous PhD students (Alice, Naxi Chinese and Georgia, Te Whakatōhea Māori), draw on our respective ancestral instructions of kinship to suggest that engaging in MTH geographies is less a ‘discovery’ of new epistemologies and more akin to a praxis of ‘recovery’, similar to showing up to a family reunion. Thinking‐with the metaphor of a reunion, we contend that planetary futurity is contingent on Indigenous futurity, and that epistemic freedom is contingent on epistemic justice.

Overcoming the long-standing distrust of ‘research’ is especially challenging within the colonial structures of Western science. This article aspires to rise to this challenge by conceptualising Pūtaiao as a form of Indigenous research sovereignty. Grounded in Kaupapa Māori Theory, Pūtaiao is envisioned as a Kaupapa Māori way of doing science in which Indigenous leadership is imperative. It incorporates Māori ways of knowing, being, and doing when undertaking scientific research. An essential element of Pūtaiao is setting a decolonising agenda, drawing from both Kaupapa Māori Theory and Indigenous methodologies. Accordingly, this centres the epistemology, ontology, axiology and positionality of researchers in all research, which informs their research standpoint. This approach speaks back to ontological framings of Western scientific research that restrict Indigenous ways of researching in the scientific academy. Furthermore, Pūtaiao offers tools and language to critique the academic disciplines of Western science which are a colonial construct within the global colonising agenda. As such, the theoretical search for Indigenous science(s) and Indigenising agendas explore the dialogical relationship between both knowledge systems – Kaupapa Māori science and Western science. This relationship necessitates setting a decolonising agenda before an Indigenising agenda can be realised, whereby they are mutually beneficial rather than mutually exclusive. This article is an affirmation of the work and discourse of Indigenous scientists. In this way, Pūtaiao becomes a pathway for asserting Indigenous sovereignty over and redefining scientific research for future generations of Māori and Indigenous researchers.

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