Danny Miller

Abstract: First, I would like to thank Mitch Rose for what is clearly a very thoughtful, considered and heartfelt contribution. I am also thankful for the opportunity to contest his argument and demonstrate that actually my previous writings do pretty much the exact opposite of what Rose claims, at least with regard to their consequences for our understanding of the role of the transcendent in the lives of humanity. The initial representation of my work by Rose is entirely fine. Indeed, I am grateful for a succinct and sympathetic treatment of my arguments. He probably grants me more consistency as a thinker than I actually deserve. The problems come when he starts to draw out what he would see as the consequences of these arguments and when he comes to the more concrete exemplification. Space only allows me a few examples but I hope these will be sufficient. My most extended discussion of these issues appears in the introduction to the edited collection Materiality (Miller, 2005). Perhaps surprisingly, I did not use this book to dismiss the world of the immaterial or emphasize the secular nature of material culture as claimed here. I did exactly the opposite. This is a book whose primary theme is humanity’s apprehension of the divine and the immaterial, precisely what might be otherwise called the absent. My argument and that of several of the key papers that follow, such as that by Engelke (see also Engelke, 2007), is that material culture is not to be seen in opposition to that quest for transcendence, but surprisingly and, if you like, counter-intuitively, it is the only and inevitable means by which we come to that apprehension. From the pyramids of Egypt to the lives of Apostolic Christians, from the coins of Islam to the ineffability of African chiefs, it is through the material world that people attest and come to experience their sense of an immaterial other world that lies beyond the material. I cannot, for the life of me, see how that volume can be read as otherwise. In fact, I think I wrote the argument in an accessible and clear fashion alongside the several concrete examples, so that it would be hard to avoid such a reading of our collective texts. Which makes my argument almost exactly the same as that of Rose (2011) in his illustration of the church. He writes: Journal of Material Culture 16(3) 325–332 © The Author(s) 2011 Reprints and permission: sagepub. co.uk/journalsPermissions.nav DOI: 10.1177/1359183511413650 mcu.sagepub.com J o u r n a l o f

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