Audio/Visual Laura Bowers

Below is my audio/visual piece on Laura.  For some reason when I uploaded the video to my blog, it came out a bit blurry.  Anyway, happy viewing! 

Realities of a Muslim Convert

By Alaina Love McConnell

Photo by Crystal Costello

Intended Publication: The Chicago Tribune

Laura Bowers has completed three of her five years of a Bachelors and Masters program at Loyola University where she is majoring in Social Work.  At 18, Laura joined the Islamic community and now self-identifies as Muslim-American.  She openly embraces many facets of her new religion including its moral code, its dietary practices, and its prayer rituals, though she admits to sometimes having trouble praying before dawn on account of sleeping in.  During her free time, Laura enjoys going out to eat with friends and reading about Islam.  After graduation, she hopes to earn a Doctorate in Islamic Studies and ultimately pursue a joint career in social work and Islamic studies.

LAURA BOWERS IS sitting cross-legged on her bed.  A long, black abaya dress is hiked up around her hips, revealing a pair of faded GAP blue jeans.  Her laptop rests comfortably on her knees.  She is logged in to Facebook.

“There is an 8:40 and 9:20 showing of The Hunger Games,” she says flipping through her iPhone.  “Which one do you wanna go to?”  “8:40,” I reply, flopping down on the bed perpendicular to hers.

We are on the twenty-first floor of a Chicago high-rise apartment complex.  The one-bedroom unit Laura shares with three other young women is modestly decorated and messy with undergrad intellect.  Old notebooks and “A” papers scatter the room in frenzied disarray, while a roommate’s aversion to a chemistry class is scrawled sloppily across a whiteboard; “Orgo sucks!”  A book titled “In the Footsteps of the Prophet” by Tariq Ramadan lies lazily on the bedroom floor.

Half an hour before, Laura met me in the apartment lobby, her face flushed with excitement from having just returned from a meeting with Ta’leef, a nationally renowned organization geared toward connecting with and practicing Islam.  Momentarily, I was shocked at how visibly different my friend looked.  In the two and a half years since her conversion, this was the first time I was seeing her covered.  The girl I had met nearly four years ago during a 2008-2009 gap-year in Spain, who donned white Diesel high-tops and silk-screened Vespa jackets when we hit the Barcelona bars, could not have looked more different, more confident standing in front of me now.  She was glowing.   

Loyola’s Muslim Awareness Week of 2010 was coming to a close when Laura, then a freshman, testified her devotion to Allah.  “I was so scared,” Laura admitted.  “I kept thinking, ‘Can I even do this?  I’m white?’”

Initially, Laura said, she did not tell anyone about the conversion except her mom and a close Muslim friend, Salwa Shameem, whom she met in high school.  Although Laura grew up in an open-minded, non-practicing Christian household— her family commercially celebrated Christian holidays but not much else—she was unsure if people in her home and college communities would be accepting. “I didn’t even tell you, Fein,” she said one evening over Skype, addressing me by the nickname she coined for me in Spain.

It was true.  We were sophomores—she at Loyola and I at Kalamazoo College—by the time she nonchalantly inserted her conversion into a phone conversation. “Oh really? Cool,” I probably said, my memory flashing to moments in Spain when she struck up conversations with the Moroccan subway pick-pocketers and when she took an eleven-year-old Muslim boy who attended our school under her wing.  Her interest in Islam had been noticeable even then.  But had I ever thought she would convert?  Not really.     

   

“I was so worried for her,” Salwa said, thinking back to when Laura first expressed interest in converting.  “I told her, ‘Laura, you don’t need to rush this.’”  But Salwa remembered that Laura was adamant, which could suggest that her mind was already made up long before voicing her thoughts aloud.

Laura’s mom, Jennifer Bowers Iwanski, and step-dad, Ron Iwanski supported their daughter’s decision.  When Laura asked her mom for her blessing before the conversion Jenn recalled, “I didn’t even think twice… I just said,  ‘Okay, well of course you have it,’” she said. 

Jenn’s daughter has big brown eyes that crinkle at the corners when she laughs.  Her wit comes naturally and she, like her mom, can easily command the attention of a room.  Laura’s five-foot, nine-inch frame supports her healthy appetite—she loves her mom’s chicken potpie— but good genes and a speedy metabolism allow her to remain slim despite her opposition to working out.  Laura’s friends and family describe her as bright and inquisitive, two characteristics that have undoubtedly fueled her journey of conversion.

Salwa recalled that in high school, Laura always asked questions about her spirituality.  “She would ask, ‘Why do Muslim women cover?’ or ‘What do you think happens when you die?’” Salwa said.  “She wasn’t so much affected by what we [Muslims] did, but why.”

The information Laura obtained from Salwa and her other Muslim friends, such as covering is about preserving modesty and not about oppression or that Earth is a temporary abode on the way to an eternal paradise, only ignited her interest in the religion.  She soon turned to the Qur’an, which Muslims believe is the literal word of God, and other religious texts to further her Islamic education.  “The more I learned, the more I realized this is how I feel in my heart,” she said.  “Consciously, there was no intention to find my faith.  It just kind of happened.”

Of all the moral codes Laura now adheres to, gossiping and backbiting were two of the habits particularly tough for her to kick.  The seventeen-year-old Laura that I remember from Spain was reining Gossip Queen of Ausiàs March High School, her Queendom challenged only occasionally by me.  Now, Laura said, if she falls back into old tendencies she must confront the subject to ask for forgiveness.  “And that’s really hard to do,” she said.  Rather, she prefers to eliminate these toxic tendencies altogether.

Laura described her reasons for converting in relatively simplistic terms.  “I just wanted a religion where the Prophets, God’s message, the Book, and Science had no contradiction among each other,” she said.

 

As a child, Laura observed religion as means to exclude or condemn people who were different.  If she tried to apply her grandfather’s practicing-Christian framework to a Jewish friend of her dad’s, for example, she became scared and hurt.  “I couldn't understand why he had to go to Hell,” she said.  The hypocrisy of “Jesus’ love” did not escape her and as she grew, her angst was replaced by skepticism.  She became wary of an obtuse God who ostracized non-believers.        

When she began hanging out with Muslim kids at school, her entire outlook on religion changed.  Her friends taught her how in Islam, God judges a person based on one’s actions, character, and heart.  “Having friends of all faiths and of all backgrounds, [that’s] really important,” she said. 

Since her conversion in 2010, Laura has grappled with her perceived and projected identities, trying to find a balance that gratifies both internal and external acceptance.  The dissonance between these identities, particularly in a Western, image-based society, is powerful and unaccommodating.   “There is no cultural context for a person like me,” she said.

By no means is this disharmony solely perceived by Laura.  When she and I went to dinner and to see The Hunger Games, for example, the response the pair of us received from fellow subway riders, waiters, and ticket collectors was startling.  Everywhere we went we perplexed people.  What are these two doing together? I imagined people whispering.  Who is the mysterious covered woman and who is the blonde in skinny-jeans?  We were observed and then probably dismissed, unable to be placed within accepted social frameworks.  

Laura once described to Salwa her reality as a pendulum, swinging back and forth between personal extremes, working to find a comfortable, middle ground.  On one extreme, she is the fresh-faced convert who tried to simultaneously embrace physical and spiritual transformation when she had still not completely come to terms with either. 

“One day, I just went down to the cafeteria wearing a hijab,” Laura said.  She recalled that the friends she was supposed to meet that evening for dinner decided to sit elsewhere once they saw what she was wearing.  “A girl yelled at me that wearing a hijab was oppressive.  [Another friend] told me that he didn’t want to sit with covered Muslims.  I had just converted,” Laura said.  “I wasn’t ready for all that.  I wasn’t ready to debate.”

On the other side of the pendulum, she struggled with the skepticism and confusion of others, even by those closest to her.  A heated discussion with her mom about the hijab, for example, compelled Laura to stop covering for an entire summer.  “In my mind, I thought she was so feminist and so strong of a woman that she would never want to wear the headscarf,” Jenn said.  “I didn’t understand what the headscarf was all about.” 

As Laura contemplated the conundrums of the female, American-Muslim convert and tried to find spaces of inclusivity, other demons jumped out from Chicago’s dusty closets.    

 “I think people perceive her as Middle Eastern,” Salwa said.  “People naturally associate wearing hijabs with being an Arab-Muslim.”  Laura’s dark hair and light complexion compel people to make all sorts of assumptions about her; from thinking she’s a fair-skinned Jordanian to concluding that English cannot possibly be her native language. 

While at times appearing to be non-white can be stressful, even alienating, the hijab grants Laura access into some of the most intimate circles of minority communities.  When attending Muslim events or hanging out with students of color she said, “I get to hear stories now that they would have never shared with me had they not assumed that I was a part of their group…It gives people a level of comfort to know that I am being labeled the same as they are.” 

This acceptance into minority communities can be described as a type of “reverse otherization” one in which she, the white girl, finally “gets it.”  “Probably one of the most transformative experiences [of my conversion] is that all of a sudden I am treated like a woman of color,” she said. 

As someone perceived as both white and non-white, Laura has taken on the role of stereotype breaker.  For example, she works to promote the differences between religion and culture. Just as other religious communities span multiple geographic regions, have ties to various cultures and practices, and have no one, concrete system of values, Muslims also cannot be defined to only one sphere of existence or way of living.  This distinction can be useful when considering the role and treatment of Muslim women.

 

“I think everybody has this idea that Muslim women are oppressed and that they are not allowed to have personalities and opinions and passions.”  That’s not what the religion is about, she said.  Study of the Qur’an reveals that Islam promotes gender equality, from its creation tales of Adam and Eve, to advocating for equal education, work, and money, to giving Allah both male and female characteristics.  

    

The cultures that do tolerate oppression are “enforcing practices that do not exist in Islam and are antithetical to Islam,” Laura said.  “And that makes me furious and also really sad because the community is only breathing with one lung when its women are oppressed.”

What is more, Laura explained, covering does not reflect male control or voiceless women.  Wearing a hijab is a choice made by a practicing Muslim woman and centered on preserving the modesty and the integrity of the female body.  In many regards, covering is an assertion of power by women to reclaim their bodies and reject notions of sexual objectification.  It encourages men—who also observe modesty requirements— and women to focus on one’s actions, character, and intelligence, rather than one’s outward appearance. Laura, like other hijabis find covering to be liberating. 

Since 2001, Islamic conversion rates in the United States have skyrocketed, with three in four converts being women.   “After 9/11 Islam has been on center stage and everybody wants to know what is Islam?  Who are these terrorists?  Who are Muslims?” Laura said.  “So people look into it expecting to find these horrible terrorists and they come out finding themselves.  I think 9/11 has only increased the opportunity for learning and dialogue," she said. 

While Life as a female Muslim-American in a post 9/11 world is complex at best, Laura has never regretted her decision to convert.  In recent months, the swing of the pendulum has slowed to an occasional twitch, goaded more by cultural discrepancies than inner unrest.  At twenty-one, she understands her purpose in life as learning about God by compassionately serving His creation.   “Islam, for me feels like I have discovered the truth,” she said.  

The Events of October Response

Gail Griffin's The Events of October has provoked a physical response from me both times I've read it.  The first time, over Spring Break, I had to literally put the book down every few pages to grapple with and attempt to digest it's content.  It made me shudder, lock myself in my room and cry, and feel sick to my stomach.  The second time I read the book, I was back on the Kalamazoo College campus and everything looked different.  For the last week, I have had a knot in my stomach that seems to tighten every time I walk by DeWaters,  or Maggie's beautiful dogwood tree, or even when I go to the cafeteria.  The story of Neenef and Maggie is everywhere I look on this campus.  This book has literally shaken how I experience "K" now.  Particularly in the context of Noah K's suicide last year, I can't help but think how tragedy can sweep like a shadow over our small community.
In terms of production, Gail's book has taken narrative journalism to an entirely new level.  She combines story, memory, interpretation, and lived experience to recreate an incredibly emotional retelling of the events of one October night in 1999.  I particularly admired her use of the "I character," inserting herself when necessary but humbly backing off to tell the larger story.  She did not use her personal experience to dictate or recreate the story, rather her experience supplemented the stories and realities of others.  This book was incredibly moving.  I am very much looking forward to our discussion in class today.
Some questions I hope we can address are:
1)  How did the author navigate the emotional challenges of producing this book?  What was it like to speak to Maggie's family and friends?  Who was willing to talk and who wasn't?  How did the author separate or compartmentalize her own emotional experience to effectively write this text?
2) What was Maggie's family's response to the book?  Her friends?
3) Who are the audiences for this text?  How can various readers experience this story differently?

Explanatory Narrative Pitch

After reporting and writing about my friend Laura these last few weeks, I have found myself becoming more and more intrigued with the Islamic movement in the United States.  For my explanatory narrative, I am proposing to write a piece on the increasing popularity of this religion among young people in the United States.  By doing online research, speaking with Professor Anderson of the Religion Department, and talking to Muslim students here at Kalamazoo College, I plan to look at the root reasons for an increased interest in Islam in a post 9/11 climate.

Some questions I hope to address are:

1) Why has youth interest in Islam increased?
2) What factors play a central role in its growing popularity?
3) Who are the primary converts?
4) How has 9/11 changed Muslim/American relations in the U.S.?

Finkel and Boo Reading Response

I thought both pieces, The Marriage Cure and New America Foundation, were interesting examples of explanatory journalism and can easily be used models for what to do and what not to do in our own pieces.  The use of vivid description and imagery made Boo's piece come alive for me and gave me a good sense of who and what Kim and Corean are.  I loved the physical descriptions of both women--Corean with her dark red lacquer nails and pumps and Kim with her "ripe" body and gold lamé thong.

I appreciated the smooth transitions throughout this piece and liked the integration of background with present day and future.  This is something that I am personally struggling with in my profile piece and am hoping take some lessons from Boo.  

While this piece is incredibly well researched, it seems that there is an inherent class and racial divide between the author and her subjects.  Unlike, Adrian Nicole LeBlanc who I felt was too connected with her subject Boo, on the other hand, didn't seem to connect enough.  Being the epitome of one of those "normal, 'wealthy'" ladies that Kim and sometimes Corean strive to be, Boo was automatically disadvantaged from having legitimate connection with the two women.

In light of last week's conversation about effective leads, I have to admit I had to re-read Finkel's lead (of Part 1) several times to decide if I liked it or not.  Ultimately, I decided that it made me feel uneasy due to his use of foreboding as an opener and his chronological recount of democratic experimentation in Yemen that followed.  Perhaps this is the effect he wanted, though I wonder if making a reader feel uncomfortable right from the beginning is a good tactic or not.  However, it made me keep reading so I guess, ultimately, it was effective. 

Finkel's use of sources and attribution in this piece is admirable.  It is evident that he has a vast series of networks within the U.S. and Yemen governments and that they are effectively used in each one of his three segments.  

Another interesting point to consider is the somewhat hidden descriptions we get of Madrid.  Though this piece mostly focuses on her professional side, Finkel cleverly inserts small tidbits of descriptive details about her personal life that make her instantly more relatable.  I think tactic keeps the focus on her as a political and professional figure, yet makes her story more readable for a larger audience. 

Auperlee Reading Response

In general, I thought that Aaron's pieces were straightforward and well-reported.  It was obvious in the Grass Lake Teens piece, for example, that he spent a lot of time with the two boys and their families to really get to know them and their stories.  Aaron made his readers feel compassion for the teens and invested in their triumphs and failures.  His attention to detail and imagery in this piece and in the Life on Chittock article really stood out to me and allowed me to connect with the people in his stories.  Specifically, the section about Wanda Jordan and her grandchildren was very effectively described and the part about a child's distinct screams was both humorous and telling.  I really liked watching and listening to the audio/visual segment that accompanied this piece in particular but wish that Aaron had captured the charismatic quality of Edward's voice through his writing as well.  While all three stories mostly followed "good" journalistic form and were interesting to read, I found myself questioning whether the Mother Beat Cancer article wasn't pointing to some larger issues that ultimately go unaddressed.  For example, does the situation of this one family allude to a critique of the American housing, healthcare, and jail systems?  Or, is this story really just about one mother's love for her family?  I almost felt like Aaron hadn't quite gotten to the heart of the story in his reporting but was on deadline and had to file the story as it was.  It was really exciting to read a "K" graduate's work and see his name in print!

Captive Audience Response

I loved how multi-layered this piece was.  Though the piece focused on the kidnappings, I liked how the underlying story brought out the importance of radio through radio.  I think it was much more clever and effective to have this piece told as an audio segment rather than as a visual or written piece because we got to see how important radio was to the prisoners.  

I thought that the Spanish in the piece was a great addition.  It was so heartbreaking to hear the real recordings of the messages sent out to missing family members.  I can see, however, how the mixing of the two languages could become distracting or even alienating for someone who doesn't speak Spanish.  Had I not been able to understand it, I would have felt like I was missing huge chunks of vital information.  This makes me wonder, then, who is the intended audience?

I definitely think that it is appropriate that Viviana's story is left unresolved.  It only strengthened the point that many family members don't end up coming home and leaves the audience wondering about this young girl's father.  We've become invested in the story and when it doesn't resolve, I think it makes the realities of the kidnappings in Colombia all the more devastating and impacting.

The French Fry Connection Response

I thought it was clever how the author of The French Fry Connection used the potato industry to track the larger issue of the Economic Crisis in Asia and it's effects in the United States.  I think Richard Read effectively illustrated how complex the production and maintenance of this product is and how there is an entire international force behind each batch of fried spuds.  Having visited McDonald's restaurants in both China and Japan, it was interesting learning about the context and history of french fries in these countries.  One difference that I noticed with the french fries and other McDonald's food items in Eastern countries is that they tend to take on an Asian twist.  For example, I've seen french fries and burgers accompanied by soy and sesame products instead of ketchup and mustard.  It would have been neat to have Read identify some of these differences and talk about how a product as generic and "American" as a french fry can take on distinct cultural characteristics and appeal to people around the world.

I thought it was also interesting that Read decided to make The French Fry Connection a three-part series.  After reading all three sections, I wondered if it wasn't a bit long and, at times, repetitive.  I almost feel like he could have combined the pieces into one longer narrative.  That way, the author wouldn't have to assume that the reader has certain background knowledge when reading each section and he wouldn't have to make his writing repetitive.  Overall, I really enjoyed reading this series and thought the author had an insightful, creative approach to narrating and analyzing the french fry industry both domestically and abroad.  

Profile Rough Draft Process Writing

Ahh.  This piece has been so difficult for me to write, yet so, so great to report.  I have seriously loved every minute of learning about my best friend.  Our interviews have been nothing like any interview I have ever conducted before.  They are hilarious.  They are heartbreaking.  They all full of inside jokes and profanity and food!  Only Laura would chomp away on some kind of microwavable pasta dish while we chat charismatically about her Islamic life, then shoo away her roommates because she's having "a formal interview."  Ha!  It's also been lovely to talk to her mom about the conversion and hear her side of the story.  What's crazy is that Jenn opened up to me more than I could hope for and shared an intensely personal version of how the conversion effected her job, her personal life, and her mental health.  It's a story that I doubt Laura knows.  If I could, I'd love to write another profile, just on Jenn during the conversion period.  She gave me some really fascinating stuff that just doesn't have a place in a profile on Laura.  The reasons why this piece has been so hard to write are A) I have SO much information and B) I want to do justice to this story.  I want to tell the story well and tell it for my friend.  I feel that there is so much personal investment in this piece that it's almost giving me writer's block.  I think that I need to decide what I really want this story to be about and then I'll need to go through all of my notes more thoroughly and nix the parts that are excessive or irrelevant to my story.  I'm so excited to keep reporting and writing this piece though.  I know it's it pretty poor shape at the moment, but I really do have high hopes for it once I figure out my direction a bit more.  

Profile Rough Draft

Here is my rough draft of my profile on my friend Laura.  I have a lot of information (some of it hasn't even been included yet, like the interview with her mom), but I am having trouble organizing it all into a cohesive narrative.  As readers, if you could help me decide what's important and what exactly you want to know/take away from the piece, it might help me to decide what to nix and what to fix :)  Thanks!

Title: TBA

LAURA BOWERS WAS sitting cross-legged on her bed.  A long, black abaya dress was hiked up around her hips, revealing a pair of faded GAP blue jeans.  Her laptop rested comfortably on her knees.  She was logged in to Facebook.

“There is an 8:40 and 9:20 showing of the Hunger Games,” she said, flipping through her iPhone.   “Which one do you wanna go to?”

“8:40,” I replied, flopping down on the bed perpendicular to hers.

We were on the twenty-first floor of a Chicago high-rise apartment complex.  The one-bedroom unit Laura shared with three other girls was modestly decorated and messy with undergrad intellect.  Old notebooks and “A” papers scattered the room in frenzied disarray, while a roommate’s aversion to a chemistry class was scrawled sloppily across a whiteboard; “Orgo sucks!”  An enormous book titled “The Oxford History of Islam” lay lazily on the bedroom floor.

Half an hour before, Laura had met me in the apartment lobby, her face flushed with excitement from having just returned from a meeting with Ta’leef, a student organization at Loyola University geared toward connecting with and practicing Islam.  Momentarily, I was shocked at how visibly different my friend looked.  The girl I had met nearly four years ago during a 2008-2009 gap-year in Spain, who donned white Diesel high-tops and silk-screened Vespa jackets when we hit the Barcelona bars, now stood in front of me fully covered, expect for her face and hands.  The girl was glowing.

Just months after our return from Spain and as a freshman at Loyola, Laura converted to Islam, originally telling no one except her mom and one close friend.  “It’s not something I wanted to spread around,” she said.  “I was so afraid of people’s reactions."

In our post 9/11 climate, it's not hard to understand Laura's apprehension.  “After 9/11 everybody wanted to know what is Islam?  Who are these terrorists?  Who are Muslims?  What is all this?” Laura said.

In part, these questions fueled Laura’s own search for Islamic knowledge.

“Laura always used to ask me questions about my spirituality,” said Salwa Shameem, one of Laura’s close friends.  “She would ask, ‘Why do Muslim women cover?’ or ‘What do you think happens when you die?’ She was always asking questions which really speaks to her character.”  However, Salwa recalled that Laura’s questions were always focused on the reason for doing something and not necessarily the action itself.  “She wasn’t so much effected by what we (Muslims) did, but why,” Salwa said.  The reasons behind not eating pork, not drinking, and why we covered ourselves were so much more important for Laura than the acts themselves, she said.

The conversion took place at a banquet dinner at the end of Loyola’s Muslim Awareness Week in 2009.  “I kept thinking, ‘I’m white, can I even do this?’” Laura recalled.  However, the attendees of the ceremony supported Laura with hugs and smiles as she stood up in front of a podium and publically accepted the Islamic God into her heart by declaring: “I testify that there is no God but God and that Muhammad is His last witness.”  Afterward, shouts of “Allah wak-bar! God is great!” reverberated throughout the room, she said.  “I felt nervous and scared,” she said.  “But I knew my heart that I had done the right thing.”

The support Laura received from the Muslim community that night, however, could not stand in sharper contrast to the reactions of some of her friends and acquaintances immediately following her conversion and even now, two and a half years later. Many people are offended and angry at the image of a covered Muslim woman, Laura said.  There are so many people who are misinformed and don’t understand what covering really means, she said.

“I think everybody has this idea that Muslim women are oppressed and that they are not allowed to have personalities and opinions and passions.  It’s not like that at all."

My friends at Loyola only saw my physical transformation, Laura continued.  “They didn’t understand the internal transformation that went along with the external one,” she said.   “One day, they just saw me come down to the cafeteria wearing a hijab.”

Laura recalled that the friends she was supposed to meet that evening for dinner decided to sit elsewhere once they saw what she was wearing.  “A girl yelled at me that wearing a hijab was oppressive.  [Another friend] told me that he didn’t want to sit with covered Muslims.  I had just converted,” Laura said.  “I wasn’t ready for all that.  I wasn’t ready to debate.”

In the following months, Laura consistently struggled with her identity, at times wearing the hijab proudly, others times, removing it completely.  Salwa remembered how Laura had trouble identifying as both an American and a Muslim.  It didn’t help that others tended to perceive her differently, depending on how she was dressed.

“I think people perceive her as Middle Eastern,” Salwa said.  “People naturally associate wearing hijabs with being an Arab-Muslim.  Someone’s outward appearance automatically effects how they are perceived.”

Laura described a time when she went to lunch with her dad in Schaumburg, the suburb of Chicago where she was raised.

“We walked in and my old “lunch mom” was there.” (A lunch mom, Laura explained, was the mother of a classmate who helped out during the lunch period in elementary school.) 

“She didn’t say anything,” Laura continued.  “But she didn’t have to. She went out of her way to stare daggers and was just so appalled and offended that a covered, oppressed, Muslim woman would have the audacity to walk into this Schaumburg diner.  I was I sitting there like, you don’t even know who I am.  You were my lunch mom and I was your favorite and everyone knew that I was your favorite student.  I didn’t say anything and I didn’t tell her who I was. But someone who I had such good memories of, someone who I thought was such a sweet, older woman, was just this hateful, violent, angry person who wanted nothing but harm for me because of the way I was dressed.” Laura said that this isn’t the first time she has felt this way.  

“People will just stare and whisper,” she said.  “And you can tell they are making comments about the men I am with. Like I can tell that they assumed that my dad is my husband because I am a young, covered Muslim woman and he is just this older man who had snatched that up without my consent. It a really disgusting feeling and you can’t say anything.  You can’t just launch into a speech about Islam.  People don’t want to hear it.”   

There is so much more I'm planning to say with this piece.  Specifically I want to include:

-more about her childhood/upbringing

-more about her family

-more concrete scenes in which she has experienced racism/sexism

-maybe adding in how her conversion changed my relationship with her (if it's relevant) 

What else do you (my readers) want to know?