Examining the graveside tributes left at Brooklyn’s Green-Wood Cemetery, this article considers the meaning-making work of decay. Green-Wood is a polysemous place, existing as a historical and active cemetery, an arboretum, an arts and performance space, a space of mourning, and a place of leisurely strolling and birdwatching. Through a site-specific analysis of the cemetery, I approach decay as an active and durational phase of material life and explore different decay-temporalities through the tributes left graveside. I argue that orienting ourselves to the decay-life of things necessarily entangles us in a larger ecological ethic and relational ontology of self, land, weather, animals (human and non-human), and time. While advocating for material attention to decay-life, I consider how the aesthetics and taboos of decay shape the cemetery’s relationship to visible and invisible rot and ruin. The cemetery staff, wildlife, visitors, ecology, climate, and the dead create a complex network of active actors experiencing and altering the material decay-life of the left-behind natural and artificial material tributes. Together, this active and entangled decay-life of the site forms a network of temporalities of decay that co-construct the affective and environmental space of the cemetery.

Studies on tourism and pilgrimage show that spatial mobility, including transregional travel, mostly confirms and strengthens tourists’ and pilgrims’ social identities and symbolic boundaries between Self and Other. However, in guided religious package tours from Indonesia to Israel and Palestine, experiences with spatial boundaries do affect the Muslim and Christian pilgrims, adding more nuances to socio-cultural boundary-making. This complex making and breaching of boundaries relates to inner-Indonesian religious dynamics. Among both Muslim and Christian Indonesians, references to the Middle East express not only transregional solidarity but also multifarious orientations in inter and intra-religious relations within Indonesia. Among Indonesian Muslims, some orthodox Muslims’ orientations towards the Middle East as the birthplace of Islam are contested but also combined with indigenous Islamic traditions. Similar to these intra-Muslim frictions, members of Indonesia's Christian minority experience fissures in the expressions of local and global Christian identities. This article analyses how symbolic, social, and spatial boundaries are maintained and breached in transregional tourism from Indonesia to the Middle East.