مشاركة المرآة سياسياً في مجلس الشوري والأنتخابات
حياتي هذا موضوع عن المرأة و السياسة
Social class, status, and power are predetermined by one’s gender. Within today’s patriarchal society, men simply possess greater power than women, “and enjoy greater access to what is valued by the social group.” (Code 1993, 19) Patriarchal thought produces male dominance, and authority within multiple areas, including politics. Throughout history, governments have designed laws to maintain such divisions of power, resulting in the oppression of women. “Patriarchal power relations construct sexual differences as political differences by giving legal form to the belief that women, because of their sex, are fit only to serve as wives and mothers.” (Vickers 1997, 8) One must question how women can achieve greater influence within the male political arena if they are not viewed as equal? How are determined women attempting to change their position within society, regarding politics? Multiple changes have been made throughout history regarding the place of women in society, but are they leading towards equality?
The main goal of the women’s movement was basic citizenship rights for women. For decades, many of the first women’s groups strived for their civil, and political rights as women. Their central focus was the right to vote, and the right to run for office. The purpose was to claim a role in democratic politics. Many believed that in order to attain political goals, the right to vote was vital. The women’s movement “has touched the lives of many Canadian women, radically transforming the nature of their everyday experiences.” (Burt 1993, 9) Women assumed that once the right to vote was granted, equality in the eyes of males was soon to follow, along with their new influence within politics.
After the right to federal franchise for women was established, females continued to be disqualified from positions within the Senate because they were not considered qualified “persons” as defined by the British North America (BNA) Act. (Burt 1993, 246) It was not until 1929 when five women from Alberta disputed the BNA Act, and the British Judicial Committee of the Privy Council determined that women be recognized as “persons” within the law.
Soon, it became apparent that legal rights alone would not be enough for women to acquire an impressive influence within politics. Within the nineteen sixties, and seventies, women continued to remain fixtures within the second-class, and unable to alter their status. “Women still performed most of the domestic duties; could not find adequate, affordable child care; were woefully under-represented in politics; earned a fraction of the pay men earned; faced spousal abuse, sexual assault, and sexual harassment; and had no legal access to birth control.” (Brodie 1995, 70) Many of these issues remained unimportant to politicians, and decision makers, as they did not directly affect them. Multiple women’s groups began demanding care for their children, equal pay, unrestrictive employment legislation, and the termination of sex-role stereotyping in schools, and by mass media. (Code 1993, 63-64) Once it became evident that the government was not concerned with women’s rights, groups began to form in an attempt to correct the setback. Some women’s groups made demands on the state; others provided services for women; others offered solidarity based on ethnicity, class, ideology, sexual orientation, and disability. (Burt 1993, 2000)
Decades full of protests for women’s rights created several political gains, as well as improvements in their status; however, inequality remained. Women’s beliefs that political rights would lead to equal opportunity, were overshadowed by the reality that their inequality resulted in their lack of influence within politics. Multiple policies and laws may have been created or changed in an attempt to improve women’s role in society, but economic dependence, and physical reliance on men continued as issues. Women remained underrepresented within politics, holding fewer than twenty percent of federal, and provincial elected offices in Canada. (Arscott 1998, 272) “In 1998, only fourteen percent of provincially appointed judges, and twenty percent of justices appointed by the federal government were women.” (Arscott 1998, 274) Eliminating women from political positions hindered their ability to become a valid influence within the political arena.
Unequal pay, workplace harassment, and discrimination continued to plague women in the work force. Statistics Canada released a report, Women in Canada, in 2000, detailing women’s position in society. In 1999, seventy percent of women were employed in clerical or administrative positions; teaching, nursing, and health occupations; and sales, and service occupations. (“Women in Canada” 2000) The report also confirmed that women’s income remained drastically lower than men’s. Many believe that the variance between wages is due to the fact that forty-one percent of women are employed in part-time, or temporary positions; however, those employed in full-time positions only earn seventy-three percent of what male employees make. Women occupy only twenty-two percent of the country’s highest paying jobs, but hold sixty-eight percent of the lowest paying jobs. (“Women in Canada” 2000) With the lack of women in high profile positions, and the belief that women are not as valuable as men, they continue to provide no bearing on the political aspects of society.
Women continue to receive less in our patriarchal society. “Women have less political power, fewer economic resources, less security, and lower status that do men.” (Brodie 1995, 3) This continues regardless of decades dedicated to movements for women’s rights, and lobbying for policies designed to alter women’s status in society. For those women who are poor, immigrant, Aboriginal, or disabled, they find themselves even more inferior than other women. Therefore, the question remains, are women equal? Simply stated, they are not equal. Women continue to fight for liberal democratic political power. Their gender continues to play a role in how society will view them, as well as their position. For centuries, power has been allotted to men, which continues to this day. Few women possess great political power due to the difficulties of obtaining customary equality within society.
In a world where men rule, how is a women able to gain great authority, and step into the political spot light? In a society where women are viewed as insignificant, how are they to influence political decision makers? The law has granted women a voice within politics; however, it remains weak and inaudible. In order for women to increase their influence in politics, they must first become equal with men. Until then, they will be viewed as inferior; therefore, not requiring influence in politics. Gradually women are gaining more power, and prestige in society. Soon, the number in high-paying jobs will increase, creating a less economically dependent gender. As women strive for these changes, men, especially politicians, will be forced to take notice. As power for women intensifies, so will their influence in politics. As the voice for women’s rights grows, so will their equality; therefore, leveling out the playing field in the political arena for both men, and women.
بعض السلانج بعض المحادثات الأمريكية
Commonly-Used American Slang
airhead
My sister's boyfriend is a real airhead.
meaning = stupid person
awesome
What an awesome sunset.
meaning = great
all wet
Your ideas about politics are all wet.
meaning = completly wrong
bent
It's OK. Don't get so bent.
meaning = angry
big mouth
Shut up! You really have a big mouth.
meaning = talk too much
dope
He is such a dope.
meaning = stupid
dynamite
This drink is really dynamite.
meaning = poweful - great
eat
The problem is really eating away at me.
meaning = bothering
grubby
Those clothes are too grubby to wear to the party.
meaning = unclean
hang loose
Just hang loose for another few days.
meaning = relax
التفرقة العنصرية
Racism
Because racism carries connotations of race-based bigotry, prejudice, violence, oppression, stereotyping or discrimination, the term has varying and often hotly contested definitions. According to the Oxford English Dictionary, racism is a belief or ideology that all members of each race possess characteristics or abilities specific to that race, especially to distinguish it as being either superior or inferior to another race or races. The Merriam-Webster's Webster's Dictionary dictionary defines racism as a belief that race is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race, and that it is also the prejudice based on such a belief. The Macquarie Dictionary defines racism thus: the belief that human races have distinctive characteristics which determine their respective cultures, usually involving the idea that one's own race is superior and has the right to rule or dominate others.
As an ideology, racism first appeared during Early modern Europe in Spain during the Reconquista, and then during the 19th century, where "scientific racism" ideologies, which attempted to provide a racial classification of humanity, became very common. Although such racist ideologies have been widely discredited after World War II and the Holocaust, the phenomena of racism and of racial discrimination have remained widespread all over the world.
Racism has been a motivating factor in social discrimination, racial segregation, hate speech and violence (such as pogroms, genocides and ethnic cleansings). Despite the persistence of racial stereotypes, humor and epithets in much everyday language, racial discrimination is illegal in many countries. Some politicians have practiced race baiting in an attempt to win votes.
In practice, racism takes forms such as racial prejudice, segregation or subordination (subjugation). Racism can more narrowly refer to a legalized system of domination by one ethnic group over another, such as in institutional racism. Racial prejudice refers to a pre-formed notion of individuals based on their perceived racial heritage. It involves hasty generalizations about members of a group based on the perceived characteristics of one or more members of the group. Generalizations include beliefs that every member of a group has the same personality traits, interests, language, culture, ideas, norms and attitudes. Racial prejudices are sometimes promoted by the mainstream media. Racism has started wars and slavery. It is, however, interesting to note, that racism can be so influential, that even the victim can learn to hate his own group, thus we see what is called "self hatred" which leads to many in the oppressed group oppressing themselves and thoughts of freedom. Once the physical chains are removed, the mental chains may still remain.
Organizations and institutions that put racism into action discriminate against and marginalize a class of people who share a common racial designation. The term racism is usually applied to the dominant group in a society, because it is that group which has the means to oppress others.
Racism can be both overt and covert. Individual racism sometimes consists of overt acts by individuals, which can result in violence or the destruction of property. Institutional racism is often more covert and subtle. It often appears within the operation of established and respected forces in the society, and frequently receives less public condemnation than the overt type.
In the late 20th century, the notion of "biological race," popularized by scientific racism theories spawned in the 19th century, has been challenged by geneticists and biologists. The latter have demonstrated that it is not possible to divide humanity into several, strictly delimited, populations called "races" (for example, in Blacks, Whites and Asians, or "Negroid", "Caucasoid" or "Mongoloid"). Modern genetics have proved that there are no genes which are specifics to only Blacks, or only Whites, etc. Furthermore, they show that intra-group differences exceed inter-group differences: members from the same geographical population may biologically differ more than members from geographically separate populations (blood types differences are one popularly known example).
Thus, race has been redefined as a social construction embedded in history, tradition and self-perception and perception of others. This social meaning is constructed by a variety of means, among which judicial means
الرومانسية في حيانتا
Romance
Ah, romance, that wonderful and exciting feeling, that most glorious intertwining of two hearts. So intense, such a high, but so fleeting, and so often for so many once gone never to return. But does it have to be that way? Can we intentionally create and sustain more romance in our lives?
Most folks profess to want more romance in their lives. Indeed, for some, romance is a goal unto itself, or at least high on the list of goals for their love relationships.
But if having romance in our committed love relationships is a highly prized goal, and if so many people want more of it in their lives, how can we create, cultivate, and encourage it? What concrete steps can we take to make sure that romance takes seed and flourishes?
The purpose of this article is to explore the idea that romance begins in your heart-center and grows outward, and is, to some significant degree, a reflection of how you feel about yourself. In other words, by romancing yourself first you can create the conditions that allow you to experience and express romance with another more easily.
Listen: your capacity to love and accept yourself is the measure of your capacity to love and accept others. The same can be said for romance: your ability and willingness to create romance within is the measure of the romance you can help create in a committed loving relationship.
True romance isn’t just about flowers and poems. Flowers and poems are great, of course, but are really just an extension of a feeling that comes from within, something that starts in, and flows from, the heart. Without that heart-felt feeling, flowers and poems are but an attempt be to romantic, not an expression of true romance.
So how do you create more romance in your life? Begin by romancing yourself. Love, accept, and forgive yourself on a deep level. Treat yourself with respect and understanding. Buy yourself flowers. Write yourself a poem. Treat yourself with respect and dignity. And remember: if you don’t love yourself first, you can’t truly love another.
And remember that it is far more important to be the right person than to find the right person. Our relationships are a reflection of the relationship we have with ourselves. Romance, too, is a reflection of that inner state. By first creating romance within, you’ll be well on your way to creating more romance in your life.
Racism
Because racism carries connotations of race-based bigotry, prejudice, violence, oppression, stereotyping or discrimination, the term has varying and often hotly contested definitions. According to the Oxford English Dictionary, racism is a belief or ideology that all members of each race possess characteristics or abilities specific to that race, especially to distinguish it as being either superior or inferior to another race or races. The Merriam-Webster's Webster's Dictionary dictionary defines racism as a belief that race is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race, and that it is also the prejudice based on such a belief. The Macquarie Dictionary defines racism thus: the belief that human races have distinctive characteristics which determine their respective cultures, usually involving the idea that one's own race is superior and has the right to rule or dominate others.
As an ideology, racism first appeared during Early modern Europe in Spain during the Reconquista, and then during the 19th century, where "scientific racism" ideologies, which attempted to provide a racial classification of humanity, became very common. Although such racist ideologies have been widely discredited after World War II and the Holocaust, the phenomena of racism and of racial discrimination have remained widespread all over the world.
Racism has been a motivating factor in social discrimination, racial segregation, hate speech and violence (such as pogroms, genocides and ethnic cleansings). Despite the persistence of racial stereotypes, humor and epithets in much everyday language, racial discrimination is illegal in many countries. Some politicians have practiced race baiting in an attempt to win votes.
In practice, racism takes forms such as racial prejudice, segregation or subordination (subjugation). Racism can more narrowly refer to a legalized system of domination by one ethnic group over another, such as in institutional racism. Racial prejudice refers to a pre-formed notion of individuals based on their perceived racial heritage. It involves hasty generalizations about members of a group based on the perceived characteristics of one or more members of the group. Generalizations include beliefs that every member of a group has the same personality traits, interests, language, culture, ideas, norms and attitudes. Racial prejudices are sometimes promoted by the mainstream media. Racism has started wars and slavery. It is, however, interesting to note, that racism can be so influential, that even the victim can learn to hate his own group, thus we see what is called "self hatred" which leads to many in the oppressed group oppressing themselves and thoughts of freedom. Once the physical chains are removed, the mental chains may still remain.
Organizations and institutions that put racism into action discriminate against and marginalize a class of people who share a common racial designation. The term racism is usually applied to the dominant group in a society, because it is that group which has the means to oppress others.
Racism can be both overt and covert. Individual racism sometimes consists of overt acts by individuals, which can result in violence or the destruction of property. Institutional racism is often more covert and subtle. It often appears within the operation of established and respected forces in the society, and frequently receives less public condemnation than the overt type.
In the late 20th century, the notion of "biological race," popularized by scientific racism theories spawned in the 19th century, has been challenged by geneticists and biologists. The latter have demonstrated that it is not possible to divide humanity into several, strictly delimited, populations called "races" (for example, in Blacks, Whites and Asians, or "Negroid", "Caucasoid" or "Mongoloid"). Modern genetics have proved that there are no genes which are specifics to only Blacks, or only Whites, etc. Furthermore, they show that intra-group differences exceed inter-group differences: members from the same geographical population may biologically differ more than members from geographically separate populations (blood types differences are one popularly known example).
Thus, race has been redefined as a social construction embedded in history, tradition and self-perception and perception of others. This social meaning is constructed by a variety of means, among which judicial means
الرومانسية في حيانتا
Romance
Ah, romance, that wonderful and exciting feeling, that most glorious intertwining of two hearts. So intense, such a high, but so fleeting, and so often for so many once gone never to return. But does it have to be that way? Can we intentionally create and sustain more romance in our lives?
Most folks profess to want more romance in their lives. Indeed, for some, romance is a goal unto itself, or at least high on the list of goals for their love relationships.
But if having romance in our committed love relationships is a highly prized goal, and if so many people want more of it in their lives, how can we create, cultivate, and encourage it? What concrete steps can we take to make sure that romance takes seed and flourishes?
The purpose of this article is to explore the idea that romance begins in your heart-center and grows outward, and is, to some significant degree, a reflection of how you feel about yourself. In other words, by romancing yourself first you can create the conditions that allow you to experience and express romance with another more easily.
Listen: your capacity to love and accept yourself is the measure of your capacity to love and accept others. The same can be said for romance: your ability and willingness to create romance within is the measure of the romance you can help create in a committed loving relationship.
True romance isn’t just about flowers and poems. Flowers and poems are great, of course, but are really just an extension of a feeling that comes from within, something that starts in, and flows from, the heart. Without that heart-felt feeling, flowers and poems are but an attempt be to romantic, not an expression of true romance.
So how do you create more romance in your life? Begin by romancing yourself. Love, accept, and forgive yourself on a deep level. Treat yourself with respect and understanding. Buy yourself flowers. Write yourself a poem. Treat yourself with respect and dignity. And remember: if you don’t love yourself first, you can’t truly love another.
And remember that it is far more important to be the right person than to find the right person. Our relationships are a reflection of the relationship we have with ourselves. Romance, too, is a reflection of that inner state. By first creating romance within, you’ll be well on your way to creating more romance in your life.
القطــوه :
الله يحفظك من كل شر .. ابدااااااااااااااااااااااااع تشكرين عليه الف شكر لك عزيزتيالله يحفظك من كل شر .. ابدااااااااااااااااااااااااع تشكرين عليه الف شكر لك عزيزتي
أبد آمري حياتي من عيوني الثنتين
شكرا حياتي
شكرا حياتي
الصفحة الأخيرة
Honor killing
An honor killing is a murder, nearly exclusively of a woman, who has been perceived as having brought dishonor to her family. Such killings are typically perpetrated by the victim's own relatives and/or community and unlike crimes of passion or rage-induced killings, usually planned in advance.
In societies and cultures where they occur, such killings are often regarded as a "private matter" for the affected family alone, and courts rarely become involved or prosecute the perpetrators.
The United Nations Population Fund estimates that the annual worldwide total of honor-killing victims may be as high as 5,000 women.
Human Rights Watch defines "honor killings" as follows:
Honor crimes are acts of violence, usually murder, committed by male family members against female family members, who are perceived to have brought dishonor upon the family. A woman can be targeted by (individuals within) her family for a variety of reasons, including: refusing to enter into an arranged marriage, being the victim of a sexual assault, seeking a divorce — even from an abusive husband — or (allegedly) committing adultery. The mere perception that a woman has behaved in a specific way to "dishonor" her family, is sufficient to trigger an attack.
For example, honor killings can sometimes target those who choose boyfriends, lovers or spouses outside of their family's ethnic and/or religious community. Some women who adopt the customs (or religion) of an outside group, may also be more likely to be victims. Furthermore, in certain cultures a raped single woman will garner no bride price if she marries, and thus be considered "worthless" to the family. There is some evidence that homosexuality can also be grounds for honor killing by relatives. Several cases have been suspected but not confirmed. There is also a documented case of a gay Jordanian man who was shot (but not fatally) by his brother.
Many hold the practice to be self-contradictory, since an honor killing is sometimes justified by its participants or supporters, as an attempt to uphold the morals of a religion or a code, which at the same time generally forbids killing as morally wrong.
Honor suicides occur when, in an effort to avoid legal penalties for killing, a woman is ordered or pressured into killing herself. This phenomenon appears to be a relatively recent development. A special envoy for the United Nations named Yakin Erturk, who was sent to Turkey to investigate suspicious suicides amongst Kurdish girls, was quoted by the New York Times as saying that some suicides appeared in Kurdish-inhabited regions of Turkey to be "honor killings disguised as a suicide or an accident."
The historic practice of sati, or widow-burning, in parts of India and south Asia can be considered a form of honor suicide in those instances when (at least theoretically) the act is voluntary, with a deceased man's widow immolating herself on his funeral pyre as an act of pious devotion and to preserve her and her family's honor. The justifications for sati, as well as its actual prevalence and acceptance, are subject to much historical and religious debate, however
Honor killings, generally considered premeditated, are typically held to be distinct from crimes of passion, which occur throughout the world. Crimes of passion are different from honor killings, in the sense that they are spontaneous acts that are not planned. Indeed a crime of passion must not be premeditated and is treated as a type of temporary insanity. Furthermore, many honor killings (along with some crimes of passion) are based on sheer suspicion as opposed to (what appears to be) factual proof, in relation to the idea that an individual has committed or been involved in an "undesirable act", in the mind of the perpetrator(s).
As of 2004, honor killings have occurred at the hands of individuals within parts of various countries, such as Albania, Bangladesh, Brazil, Canada, Denmark, Ecuador, Egypt, Germany, India, Iran, Iraq, Israel (within the Arab, Druze and Bedouin communities), Italy, Jordan, Morocco, the Palestinian territories, Sweden, Turkey, Uganda, the United Kingdom and the United States. According to the UN:
"The report of the Special Rapporteur ... concerning cultural practices in the family that are violent towards women (E/CN.4/2002/83), indicated that honour killings had been reported in Egypt, Iran, Jordan, Lebanon, Morocco, the Syrian Arab Republic, Turkey, Yemen, and other Mediterranean and Gulf countries, and that they had also taken place in such countries as France, Germany and the United Kingdom within migrant communities."
The practice of honor killing is over-whelmingly associated with certain Muslim cultures and the peoples influenced by those cultures. Honor killings are more common among poor rural Muslim communities than urban ones. Arab Christians living within parts of the Near East, such as sections of Egypt, Jordan and the Palestinian Authority, sometimes carry out the crime as well. (citation to unbacked source) Many cases of honor killings have been reported in Pakistan. In December 2005, Nazir Afzal, director of Britain's Crown Prosecution Service, stated that the United Kingdom has seen "at least a dozen honor killings" between 2004 and 2005.
In 2007, the Associated Press reported on an apparent honor killing in Jordan, when a father fatally shot his 17-year-old daughter whom he suspected of being sexually active despite a medical exam performed before her death that proved her virginity, according to a government forensic pathologist from Jordan's National Institute of Forensic Medicine. Previously, the young woman had apparently "run away from home several times for unknown reasons." She returned home from a family protection clinic after doctors "vouched for her virginity" and her father signed a pledge not to harm her. The pathologist reported that an autopsy also demonstrated her virginity.
On May 18, 2007, four Yazidi men were arrested for killing 17-year-old Du’a Khalil Aswad in Bashiqa, Iraq for being seen with a Sunni Muslim . The attack was recorded on a cell phone camera and broadcast around the world, bringing international attention to practice of honor killing.
قصة سندريلا
Cinderella
Cinderella is a popular fairy tale embodying a classic folk tale myth-element of unjust oppression/triumphant reward. Thousands of variants are known around the world.
Once upon a time... there lived an unhappy young girl. Unhappy she was, for her mother was dead, her father had married another woman, a widow with two daughters, and her stepmother didn't like her one little bit. All the nice things, kind thoughts and loving touches were for her own daughters. And not just the kind thoughts and love, but also dresses, shoes, shawls, delicious food, comfy beds, as well as every home comfort. All this was laid on for her daughters. But, for the poor unhappy girl, there was nothing at all. No dresses, only her stepsisters' hand-me-downs. No lovely dishes, nothing but scraps. No nice rests and comfort. For she had to work hard all day, and only when evening came was she allowed to sit for a while by the fire, near the cinders. That is how she got her nickname, for everybody called her Cinderella.Cinderella used to spend long hours all alone talking to the cat. The cat said, "Miaow", which really meant, "Cheer up! You have something neither of your stepsisters have and that is beauty."
Cinderella sighed at the cat, "Oh dear, I'm so unhappy!" and the cat murmured "Miaow".
Suddenly something amazing happened. In the kitchen, where Cinderella was sitting all by herself, there was a burst of light and a fairy appeared. "Don't be alarmed, Cinderella," said the fairy. "The wind blew me your sighs. I know you would love to go to the ball. And so you shall!"
"How can I, dressed in rags?" Cinderella replied. "The servants will turn me away!"
The fairy smiled. With a flick of her magic wand... Cinderella found herself wearing the most beautiful dress, the loveliest ever seen in the realm. "Now that we have settled the matter of the dress," said the fairy, "we'll need to get you a coach. A real lady would never go to a ball on foot! Quick! Get me a pumpkin!" she ordered.
"Oh of course," said Cinderella, rushing away. Then the fairy turned to the cat. "You, bring me seven mice!"
"Seven mice!" said the cat. "I didn't know fairies ate mice too!"
"They're not for eating, silly! Do as you are told!... and, remember they must be alive!"
Cinderella soon returned with a fine pumpkin and the cat with seven mice he had caught in the cellar. "Good!" exclaimed the fairy. With a flick of her magic wand... wonder of wonders! The pumpkin turned into a sparkling coach and the mice became six white horses, while the seventh mouse turned into a coachman, in a smart uniform and carrying a whip. Cinderella could hardly believe her eyes.
"I shall present you at Court. You will soon see that the Prince, in whose honour the ball is being held, will be enchanted by your loveliness. But remember! You must leave the ball at midnight and come home. For that is when the spell ends. Your coach will turn back into a pumpkin, the horses will become mice again and the coachman will turn back into a mouse... and you will be dressed again in rags and wearing clogs instead of these dainty little slippers! Do you understand?" Cinderella smiled and said, "Yes, I understand!"
When Cinderella entered the ballroom at the palace, a hush fell. Everyone stopped in mid-sentence to admire her elegance, her beauty and grace. "Who can that be?" people asked each other. The two stepsisters also wondered who the newcomer was, for never in a month of Sundays, would they ever have guessed that the beautiful girl was really poor Cinderella who talked to the cat!
When the prince set eyes on Cinderella, he was struck by her beauty. Walking over to her, he bowed deeply and asked her to dance. And to the great disappointment of all the young ladies, he danced with Cinderella all evening. "Who are you, fair maiden?" the Prince kept asking her.
But Cinderella only replied: "What does it matter who I am! You will never see me again anyway."
"Oh, but I shall, I'm quite certain!" he replied.
Cinderella had a wonderful time at the ball... But, all of a sudden, she heard the sound of a clock: the first stroke of midnight! She remembered what the fairy had said, and without a word of goobye she slipped from the Prince's arms and ran down the steps. As she ran she lost one of her slippers, but not for a moment did she dream of stopping to pick it up! If the last stroke of midnight were to sound... oh... what a disaster that would be! Out she fled and vanished into the night.
The Prince, who was now madly in love with her, picked up her slipper and said to his ministers, "Go and search everywhere for the girl whose foot this slipper fits. I will never be content until I find her!" So the ministers tried the slipper on the foot of all the girls... and on Cinderella's foot as well... Surprise! The slipper fitted perfectly.
"That awful untidy girl simply cannot have been at the ball," snapped the stepmother. "Tell the Prince he ought to marry one of my two daughters! Can't you see how ugly Cinderella is! Can't you see?"
Suddenly she broke off, for the fairy had appeared. "That's enough!" she exclaimed, raising her magic wand.
In a flash, Cinderella appeared in a splendid dress,shining with youth and beauty. Her stepmother and stepsisters gaped at her in amazement, and the ministers said, "Come with us, fair maiden! The Prince awaits to present you with his engagement ring!" So Cinderella joyfully went with them, and lived happily ever after with her Prince.
And as for the cat, he just said "Miaow"!
The End