The articles in this special section focus on diverse groups of pilgrims, with each group expressing a different perspective on the Holy Land. Perhaps it would be more appropriate to state that each of these groups, together with their guides, constructs a different Holy Land, resulting in multiple Holy Lands. What exactly is it that makes a land holy? I suggest that we view religion as
a social and individual endeavor to interpret experience in ways that are perceived to be meaningful, and as an effort to overcome the isolation of the self through connections with persons, values, and communities that are perceived to elevate, empower, and transcend the individual. From this perspective, places—lands—become holy through their associations with such overarching ‘imagined communities’ (Anderson 1983). Conflict has the potential to arise when the
same geographic space is symbolically central for more than one such community. The articles in this section evoke the contestation of meanings as Christians—both Catholic and Protestant—as well as Jews and Muslims visit and dwell within the same territorial space, considered by all, for different reasons, to be ‘holy’.