In this article, I outline affinities between a Roman Catholic way of thinking in which I was raised, and local Muslim shape of thought which I encountered during fieldwork. Thus, I engage with some of recent literature on issues of reflexivity in ethnographic practice. But I go beyond a reflexive critique of my fieldwork and analysis, to argue that this critique can actually engender substantive comparisons between particular kinds of Catholicism and Islam. In my conclusions, I gather together my reflections to reconsider connection between religious beliefs of ethnographer and his capacity to make statements about religion of his informants. I end by sketching ontological possibilities that emerge. In Anthropology and Autobiography, Judith Okely argues that ethnographer must through specificity of anthropologist's self in order to contextualize and transcend (Okely 1992:2). The tendency to split off or exclude self results from a canonical stress on neutral, impersonal, scientific work (Okely 1992:9-10). She cites approvingly Jean-Paul Dumont's argument for a movement back and forth [in ethnographic investigation] between and consciousness (Okely 1992:13). Narrowing her discussion to possible forms which autobiographical analysis might take, she argues for necessity of considering ethnographer's relations with others being studied. She writes of embodiment of fieldwork experiences, their physicality, but she does make point that the reflexive knowledge of fieldwork is acquired not only from an examination of outside categories, but also from more intangible inner experience (Okely 1992:16-17). Her main concern appears to be that fieldworker interrogate nature of his or her interactions with host community. In contrast, this paper is concerned with ways in which fieldworker's religious categories, developed from childhood through young manhood, subsequently affected his relations with Muslim society which he studied-and more importantly, his analysis of it. I stopped participating fully in Catholic belief and ritual seven years before beginning fieldwork. Nevertheless, I argue that Catholicism established a strange familiarity with Muslim village in northern Nigeria where I did my fieldwork. More pointedly, my analytical reflections in writing my dissertation were shaped by memories of forcible images during fieldwork. Both memories and reflections were selective, because they drew, without my realizing it, on thought processes and deep perspectives which I attribute here to a Catholic education and home life. I propose that there are strange resonances between worlds of Roman Catholicism and Islam, which led me to sympathize with Islam at a very deep level. Childhood and Youth My of Catholicism was heavily affected by age in which I grew up, nature of bond between my parents, and mode of livelihood of my father. My father was an American soldier posted every few years to a new and distant place. A cradle Catholic, his religious practice had been somewhat desultory until his of hell in Second World War led him to belief that there must be some ultimate good-or, at least, that we ought to search for it through prayer, examination of conscience and sacraments of Church. My mother was English, but of French origin, hence Catholic. Though of very different backgrounds, they shared strong bonds of religion, humor, and a mutual of war. I was born in 1948 at a time when many men had emerged from recent war and its anguish with silent elation of a certain kind of religious discovery (see biographies of period, for example, of convert monk Thomas Merton and of many military men who tried monastic life). The world which we inhabited changed every few years with move of family to a new army posting, but very architecture of churches, presence of priests and nuns, and Catholic books were a continuing thread. …