These questions were the outcome of a discussion held at the Little Angels School with Syed Khalid, a teacher there. After the conversation, when for a copy of his questions, Khalid had his older brother, a lawyer, submit a more formal list of questions that systematized the content of the discussion. My responses here are likewise more formal than they were orally although, like the questions themselves, they do reflect the content of the discussion.

Khalid’s queries reflect interests, impressions, and questions that many North Indians share about the United States and Americans, while his particular perspectives are clearly also shaped by his Islamic worldview. Although many Arampur residents asked us questions in our informal conversations outside of our interviews, it would be impossible to relate all of these, and so this interview of one of the interviewers provides some insight into the reciprocal nature of the exchange of cultural information that formed this project. As the website develops, we hope to add commentary by residents on the website and upon our conduct as well as to emphasize the relational nature of this project.

Although I hesitate to place my religious perspective anywhere in this project, I feel it only honest to demonstrate fully how I answered Syed Khalid’s questions in the effort to remain consistent with all the interviews included on this site.

The questions were translated by Peter from the original Urdu. English terms in the original are rendered in quotation marks.

Q1. God (Khuda) made the “universe.” God is the master of the whole world. He made every living and non-living thing. He put into motion the entire “system.” We need to venerate God alone. We need to submit to him. But why don’t you do the same? You should study the Quran in a worthwhile manner and do this immediately.

A1. I am a Roman Catholic Christian and understand myself to be called to worship God alone—although as an imperfect human being I inevitably place many other things before God. When I read the Quran and teach it in class, I find many things that both Christians and Muslims share—such as a belief in the sovereignty of God and His mercy, the idea of prophethood, and a strong emphasis upon justice. But as a Catholic Christian I probably do not read and interpret the Quran as you do as Muslim, however much I respect its message.

Q2. Every person needs to live purely. This is especially necessary in the religion of Islam. Dirtiness is not advised in any religion. But when it’s time for the men among you to urinate, you don’t clean yourselves with water. Why do you do it like this? Why does your religion council you to remain dirty? Or are you an “infidel”?

A2. In Roman Catholicism, there is a code of law called “Canon Law.” In Catholic Canon Law, to my knowledge, there are no specific requirements about how one should urinate. As a child, I was taught to wash my hands after urinating, although I understand that this is different from what you mean by “cleaning: oneself “with water.” It’s difficult for me to say how and why it developed like this in our culture. As far as “dirtiness” goes, there are different ways in which “dirtiness” can be understood. One of the most interesting things that I have considered is how Americans and Indians do certain things that the other would consider “dirty.” Nonetheless, in Catholicism, purity is important in a variety of ways: Catholics must fast before going to “mass,” holy water is often used as a purifying agent, and the priest washes his hands before our sacred rituals. But none of this extends to what one does in the bathroom. I’m not sure what you mean by “infidel” in this context.

Q3. In America, boys have a “relation” with girls. But a wife and husband should live together. Why is “kiss, sex, cohabitation” free there? Does any religion teach this?

A3. It’s certainly true that in America there are not the strong cultural prohibitions against pre-marital sex that one finds in India. Many of my friends, both religious and non-religious, experienced “kissing, sex, and cohabitation” before they were married. But the situation is a little more complex than it might initially appear. Catholicism, for example, does have very strong prohibitions against pre-marital sex—some Catholics try their best to abide by these standards and some ignore them. But that’s human nature, isn’t it?

Q4. Do you believe that God is the father of Jesus? This belief is really terrible. Why do you people believe this? Don’t you fear the “Creator of the universe”? Can you maintain every belief on the Judgment Day? For those people who do not believe matters about God, God has established “Hell.” Do you not keep a belief in Paradise and Hell?

A4. I do believe that God is the father of Jesus. I also realize that the Quran explicitly condemns this belief and many Muslims would find Christian teachings on this issue to violate the unity of God. For me, however, it is a complex and quite beautiful understanding of how God relates to human beings. You know, in the context in which I live and teach, there isn’t much talk about Judgment Day or Hell—although you would find such an emphasis in other forms of Christianity. To be honest, I do have some problems with the idea of Hell—would a merciful God consign people to an eternity of torment? Nonetheless, in our sacred scriptures, one most certainly does find mention of Hell. Perhaps Hell is that word describing separation from God.

Q5. You know quite a bit about both the Hindu and Islam religions. What do you understand to be good in these religions? Why?

A5. There is much that I understand to be good in both religions. Hinduism has a richness and diversity that I find quite beautiful. The Hindu tradition encompasses broad philosophical speculation and a rich array of rituals in a way that is especially compelling. I guess I find Hinduism’s philosophical and ritual diversity, its appreciation of the materiality of human existence, and its emphasis upon the body, have given me a deeper perspective on similar elements in my own Catholic heritage. Islam has an exceedingly powerful vision of God’s unity and sovereignty and how His justice is balanced by mercy. The Islamic emphasis upon equality and brotherhood has profoundly affected me as a person.

Q6. Is there anything in the religion of Islam that appeals to you? Please say what you find bad.

A6. The emphasis upon justice and equality. I have been especially moved by the hospitality I have received by many Muslims in South Asia and in the United States. I try not to make absolute judgments about any religion—but inside we all inevitably do, don’t we? I guess I have some difficulty with the restrictions placed upon women within Islam—but I also understand that there is a lot of variation in this regard throughout the Islamic world. I also realize that my own religious tradition is not necessarily the most open to a diversity of understandings about the position and role of women.

Q7. What thing, what place, and what element do you like most in Hindustan?

A7. It’s hard to name one thing in particular—but I guess it would have to be the “love” (prem).

Q8. Among the Muslim women (see GIVE LINK TO INTERVIEW #16), which interview did you like the best?

A8. I really appreciated the honesty and openness that Laila and Rukhsan displayed.

Q9. Why did the use of neckties begin? Is there any special reason for this?

A9. Great question and I just really don’t have any idea.

Q10. You have interviewed many people. During this, did people say anything that struck you as bad?

A10. Not really—I guess what I’m most concerned about are things being misinterpreted, especially when people criticize conditions in the village.

Q11. Who do you like most: Hindustani girls or American girls? Who is the most beautiful? Who do you like best?

A11. Arrey [an exclamation of shock and dismay], Brother—I’m a married man!

Q12. In America do people also fight and quarrel too? Are there “court, judges, and advocates” there too?

A12. Yes—very much and that’s why there are a lot lawyers.

Q13. You are an Assistant Professor. Will your salary be very good? Will your status be very good?

A13. Relative to Indian professors, my salary is higher and my status is lower.

Q14. Is there poverty in America as well? Can one find manual work there?

A14. There definitely is poverty in America—there are people who are homeless, there is racism, and other forms of inequality. Manual labor is available—skilled manual labor generally pays relatively well—if you’re doing unskilled manual labor, its going to be hard to make ends meet.

Q15. In America, do you also travel by foot? Or do you go everywhere by car?

A15. In cities people do travel by foot, but Americans really love their cars.

Q16. What foods do you eat in your meals? Do you like Hindustani food?

A16. I love Indian food and definitely prefer it, in all respects, to American food. Generally, though not exclusively, I eat vegetarian food in India. My favorite is palak panir (spinach with homemade cheese).

Q17. In our place, a child has a duty to his parents. He understands his responsibility to them is to give them assistance in their old age. Is there a similar understanding in America?

A17. There is a similar understanding, but the family structure in American is different. In America, the extended family doesn’t exist as it does in India. People sometimes live near their parents, but not always. So, this puts American families under a lot of pressure—for this reason, often times the elderly live in nursing homes.

Q18. You have researched just about everything among Hindustanis. You have made quite a few records also. You people have taken photographs as well about just about everything. Hindustanis have inquired very little about you. So will you think that Hindustanis are bevqoof (“foolish” or “stupid”)? [The meaning of bevqoof here is unclear. Following the imperial domination of India by Britain which many Indians understand relied on research like ours, Khalid might consider it foolish for Indians not to be cautious. Or, he might consider Indians as not manifesting an intellectual interest by asking their own questions, although many certainly do.]

A18. Not at all—everyone was being very polite by holding off on their own questions until the formal interviews were completed.

Q19. We also are sorry that you are returning now to America. Will you again return to Hindustan or will you people now not return?

A19. Let me tell you, I’d give almost anything to return to India on a regular basis. We’ll come back, count on it.

Q20. Will you talk with us in “simple English”? So that we might too practice?

A20. Sure—after all, you often have to talk to us in simple Hindi/Urdu.

Q21. Can you say some “English word pronunciation”?

[In response, I said some English words were said for pronunciation]

[The following postscript was added to the written questions:]

If anything we’ve done strikes you as wrong, then we will apologize after thanking you. Peter Bhai and Mathews Bhai will be very much remembered. Our hope is that if you people ever return to Hindustan then we will certainly meet.

“I had asked nearly twenty questions to Mathews Bhai and Peter Bhai and got answers some satisfactory and some unsatisfactory. O.K.”

“Thanks, 15/12/2000”