The characteristics and limits of pilgrimage have been debated by scholars (Badone and Roseman 2004a, Cohen 1992, Eade and Sallnow 1991, Morinis 1992, Reader and Walter 1993; Timothy and Olson 2006). . Although this article cannot evaluate Strawberry Fields as a pilgrimage site in the absence of fieldwork, Kruse (2003) has suggested this possibility. In light of this possibility and the centrality of the ethos of peace activism to the Lennon memorials, the definition of pilgrimage formulated by Alan Morinis (1992: 4) may be appropriate: "pilgrimage is a journey undertaken by a person in search of a place or state which he believes embodies a valuable ideal. This definition of pilgrimage is suitable for understanding participants' motivation to attend commemorative events because, as this article demonstrates, many participants come to celebrate Lennon in the context of his peace activism. Furthermore, the attributes of pilgrimage proposed by Ian Reader (1993, 7-8) reflect the various motivations of the participants who attend the Lennon memorial: "the idea of ​​a journey outside the normal parameters of life, the entry into a different, other world, the search for something new, the multiple motivations of the participants, ranging from homage to veneration through simple impulses of curiosity. » These definitions encompass the different motivations of individuals visiting Strawberry Fields. For some, the memorial would be a sacred space, a place where fans have the opportunity to mourn Lennon's death, pay their respects and be in the presence of his spirit: "You come here, you feel his spirit. His spirit is so alive here,” one fan comments. Other participants may come to the memorial as part of their visit to New York. Badone...... middle of article...... his article and in Riddell (2008), during a pilgrimage to Jim Morrison's grave, I learned that people apply religious categories to “secular” phenomena, such as the memorial. strange objects and events become supernatural phenomena and a musician, like Morrison, can become a “religious figure”. Erika Doss (1999: 74-75) believes that "as a deeply religious people, Americans tend to treat things in religious terms, apply religious categories, and generally make much of of what is touched and understood by a religion. The practice of “parrallelomomaina,” as characterized by Sean McCloud (2005), that is, understanding religion in popular culture by analogy, may or may not be useful. What is important, for future study, I suggest, is the process by which the fandom of deceased celebrities is sacralized and the capacity of an ethos to be the foundation of such a community..