The characteristics and boundaries 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 ). While this article cannot evaluate Strawberry Fields as a place of pilgrimage in the absence of fieldwork, Kruse (2003) has suggested this possibility. In light of this possibility, and of the centrality of the ethos of peace activism in Lennon's 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 that he believes embodies a valued ideal.” This definition of pilgrimage is suitable for understanding participants' motivation to attend commemorative events because, as demonstrated in this article, 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) account for the different motivations of the participants who attend Lennon's 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 to simple impulses of curiosity. "These definitions encompass the varying motivations of individuals who visit Strawberry Fields. For some, the memorial would be a sacred space, a place where fans have the opportunity to mourn Lennon's death, offer tributes and be in the presence of his spirit: “Come here, feel his spirit. He's so alive here,” one fan comments. Other attendees may come to the memorial as part of their visit to New York City. Badone......mid article......in his article and in Riddell (2008), on a pilgrimage to Jim Morrison's grave, I learned that people apply religious categories to "secular" phenomena, such as memorials objects, strange 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, to apply religious categories, and in general to make much of what is touched and understood a religion ”. The practice of “parrallelomaina,” as Sean McCloud (2005) characterizes it, that is, understanding religion in popular culture by analogy, may or may not be useful. What is significant, for future study, I suggest, is the process by which dead celebrity fandom becomes sacralized and the capacity of an ethic to be the foundation of such a community..