Her field of study is education and she has searched about Baha’ism a lot. She is a prolific author and a critical scholar and she is going to make others aware of the realities existing in the Baha’i community by writing critical and questionable materials.

Since 1999 and for 14 years, she has been the active member of the Baha’i community; but she lost her trust due to the existence of contradictions in Baha’ism and the persecution she received from the Baha’i leaders. So, she turned against Baha’ism.

She states: In the Baha’i faith, people are obliged to act based on the framework of the religious law teachings and the orders of the universal house of justice. So, they aren’t allowed to interpret or comment on the Baha’i texts and they must follow the Baha’i texts accepted by the universal house of justice. On the other side, publishing the scientific matters which contradict the formal reading of the universal house of justice can’t be done. It is interesting to be noted that the members of the assembly who aren’t specialized in scientific matters are studying the books and are omitting those parts which contract the organization readings or previous 50-year views of Shoqi Rabbani and 100-year views of Abdul Baha and the rest of the book will be published. If the author opposes or disagrees, the whole book won’t be published.

Although the Baha’i texts are encouraging the independent investigation of truth; but the conservation managers and administrators of the Baha’i organization were pessimistic about the exact and critical debates of the Baha’i intellectuals. Late 70s A.D.; in Los Angels, a group of the Baha’i youth established a small research group and published a newsletter called “Los Angeles Baha’i study class newsletter”. (1976-12983) The electronic archive of the newsletter is available in the following website: (http://www2. H-net. Msu.edu/~bahai/docs/vol2/lastudy/laclass.htm)Dialogue)

The newsletter was suspended by the insistence of the US National assembly under the pretext of “pre-publication inspection.”

“Dialogue magazine” was another struggle for informed views of the Baha’i faith to be published which was published in a short-term period Mid 1980s A.D. The electronic archive of the magazine is available since 1986-1988 through the following website: http://www2.h-net.msu.edu/~ bahai/docs/vol2/dialog/Htm

According to Karen’s view, controlling and supervising the Baha’i compilations were done during Shoqi Effendi’s period of time just to guarantee the accuracy of materials and the Baha’ism merit when presented to the public. Now, it has been changed into ta political means with extensive censorship and imposing ideas.

In this age which is the age of science and technology and information exchange is easily done by equipment, the view of the Baha’i managers who are claiming for censorship and protects the Baha’i faith against the Baha’i and non-Baha’i misunderstandings is a patriarchal one.