While Western perspectives often focus on the “what” and “how” of the coast and ocean, Eastern perspectives delve into the “why”— the deeper meanings and spiritual significance beyond the observable. In this article, the authors propose that integrating these two perspectives – empirical knowledge and spiritual insight – creates a narrative for marine bioregionalism that is both scientifically compelling and emotionally resonant.
When writing the paper on marine bioregionalism for the South Asia Bioregionalism Working Group, titled “Webbing a New Net,”[1] we began with a compelling epigram by Carl Safina about the coast.
Safina writes, “The coast is an edgy place… It is a place of tide and tantrum; of flirtations among fresh and saltwater … of tense negotiations with an ocean … (the coast) roils with power and sometimes a terrible beauty. The coast remains youthful, daring, uncertain about tomorrow.”
Safina’s words capture the dynamic interplay between land and sea—a place of constant transformation, tension, and unpredictability, embodying the essence of change and interaction.
We then commenced our paper with a quote by Peter Berg from his essay “Bioregional Cultural Awareness,” who writes, “All life on the planet is interconnected …. there is a distinct resonance among living things and the factors which influence them …. Discovering and describing that resonance is a way to describe a bioregion.”
Berg’s reflection moves us from the tangible to the intangible, suggesting that the essence of a bioregion lies not just in its physical attributes but in the interconnectedness and resonance among all life forms and their environments. Discovering that resonance is key.
These two reflections—Safina’s vivid, dynamic coast and Berg’s call for recognizing interconnected resonance—invite us to think more deeply about how different cultural traditions perceive the coast and the sea and how these perceptions can inform our understanding of marine bioregionalism. The coast, with its “tense negotiations” and “terrible beauty,” is not just a physical space; it is a meeting ground for varied interpretations—scientific, spiritual, descriptive, and metaphorical.
As a response we decided to explore, rather randomly, some texts, poems, and statements from writers around the world. We quickly noticed a distinct difference between Western and Eastern orientations. Western writers often emphasize the physicality and materiality of the sea, while Eastern writers lean towards its spiritual and metaphorical significance. This divergence likely arises from broader cultural, philosophical, and historical contexts. However, it also reflects the distinct ways in which these societies variedly experience and relate to the sea.[2]
Tides of Thought
Western writers, particularly those from traditions rooted in naturalism, romanticism, and modern science, often adopt a descriptive and empirical approach. For them, the coast and the ocean are tangible realities to be explored, studied, and documented. This perspective is grounded in Enlightenment ideals of reason, discovery, and the desire to categorize the natural world.
Writers like Rachel Carson, Henry Beston, and Carl Safina focus on the ecological dynamics of coastal and marine environments, reflecting an environmental awareness and a call to stewardship grounded in scientific understanding. Their approach mirrors Safina’s description of the coast—youthful, daring, and based on a careful observation of the natural world’s patterns and changes.
Conversely, Eastern writers—particularly those from Asian, Middle Eastern, and Indigenous traditions—often use the ocean as a metaphor for broader existential, spiritual, and philosophical ideas. The sea becomes a symbol of the unknown, the infinite, or the divine—a reflection of the inner landscape of the soul or the mysteries of existence.
Writers like Tagore, Kamala Das, Rumi, Khalil Gibran, and A.K. Ramanujam often transcend the physical attributes of nature to explore themes of unity, freedom, and the divine. In their works, the sea is not merely a subject to be described, but a medium through which deeper spiritual truths are conveyed. This resonates with Berg’s idea of the interconnected resonance among living things, where the ocean becomes a symbol of deeper, universal connections and truths.
While Western perspectives often focus on the “what” and “how” of the coast and ocean, Eastern perspectives delve into the “why”—the deeper meanings and connections beyond the observable. However, there are overlaps where these perspectives inform each other. The descriptive can lead to the spiritual. This is seen in the works of Thoreau or Aldo Leopold, while the metaphorical can be rooted in keen observations of nature, as in Indigenous oral traditions. For instance, the Onge, Great Andamanese, and Nicobarese stories of sea gods and spirits reflect both a spiritual worldview and empirical knowledge of tides, seasons, and marine life. Similarly, ancient Tamil Sangam literature describes the ‘neithal’ (coastal) landscape with both poetic metaphor and empirical accuracy.
Both approaches offer valuable insights. Together, they provide a more comprehensive understanding of the coast and ocean, encompassing both their tangible, physical realities and their intangible, spiritual significance. The coast, in its “tense negotiations” and “interconnected resonance,” becomes a space where empirical knowledge and spiritual insight can coexist and inform one another.
Integrating Science and Spirit
Blending these perspectives creates a more holistic approach to marine bioregionalism, where science and spirituality coalesce. Western, science-based approaches emphasize data-driven strategies like Marine Protected Areas (MPAs), sustainable fisheries, and pollution control, which are crucial for understanding marine ecosystems. Meanwhile, Eastern perspectives add a cultural and spiritual dimension, viewing the ocean as a living entity with which humans share a reciprocal relationship. Combining these views fosters a deeper sense of stewardship, where conservation becomes both an ecological necessity and a moral duty. Initiatives that integrate local ecological knowledge with scientific expertise often achieve better community support and sustainability.
This blended approach also extends to creating inclusive narratives and policies. Western writers’ detailed descriptions can effectively advocate for policy changes, while Eastern metaphorical approaches can inspire broader cultural shifts and engagement. By intertwining the “tense negotiations” of Safina’s coast with the “interconnected resonance” of Berg’s bioregion, we can create a narrative for marine bioregionalism that is both scientifically compelling and emotionally resonant.
In education and public awareness, blending empirical lessons with experiential, story-based learning offers a more rounded understanding of coastal ecosystems. Similarly, marine and coastal spatial planning can benefit from recognizing both scientific insights and sacred cultural landscapes, integrating ecological and spiritual values.
Overall, this co-evolutionary approach to marine bioregionalism combines practical stewardship with ethics of care, leading to more adaptive and culturally resonant conservation practices. It offers a more balanced and inclusive path towards discovering the resonance needed for a deeper conceptual clarity for marine bioregionalism. We believe that by acknowledging both the “tide and tantrum” of the coast and the “distinct resonance” of interconnected life, we can better navigate the complexities of marine environments and foster a more profound sense of connection and responsibility.
John Kurien is a reflective practitioner involved with organisational initiatives and research studies related to coastal ecology and livelihoods for over five decades.
D. Nandakumar is a geographer with a great passion for teaching and over four decades of close involvement in participatory mapping and ecosystem management with coastal and farming communities
Nalini Nayak is a community organiser, trainer and researcher who has worked for over five decades with women involved in small-scale fisheries and other informal sectors of the economy.
[1] https://in.boell.org/sites/default/files/2023-06/webbing-a-new-net.pdf
[2] At a societal level, particularly in South Asia, we sometimes wonder if this bias towards the spiritual and cultural is also sub-consciously related to the way writers in these societies perceive the people who relate directly with the sea and coast?