Date: Thu, 6 Feb 2014 19:16:03 -0800 (PST)
From: Christian Debus <servus4u@ymail.com>
Subject "A Worthy Charity"  Gay Male slavery / Interracial

"A Worthy Charity"
Or
"The White Oxen Programme"

This is a story of erotic fiction meant for adult readers over the age of
eighteen years.

Written by Jean-Christophe (Chris): February, 2014
Read all my stories at http://groups.yahoo.com/group/Jean-Christophe_Stories

"The characters and ideas in this story belong to the writer's imagination
and shouldn't be copied with his permission. Please respect the integrity
of the story and don't do any rewrites, make alterations or add pictures."

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As a successful banker, I've always considered myself to be a charitable
person and I have made it my policy to donate generously to those causes I
consider are worthwhile.

Of course, before I hand over my hard-earned money, I ensure that any cause
I support is legitimate and that its overheads are kept to the absolute
minimum. I'd been caught out several times by so-called charities where the
actual amount of aid received by the recipient is considerably lessened by
the generous wages paid to the appeal's director and a fat commission paid
to an advertising agency. I eschew such organizations and donate to those
run by volunteers and which operate on a shoestring budget.

Such organizations always get my wholehearted support!

Therefore I am delighted to give my endorsement and financial support to
the "White Oxen Programme" set up to assist impoverished, tribal farmers in
the more remote, less fertile areas of the country.

It was established ten years ago by a wealthy, mining businessman of my
acquaintance named Themba.  He'd been on a business trip into the interior
and had been distressed at the rural poverty of so many of our
countrymen. Unfortunately, in the headlong rush to establish majority rule
and a more even redistribution of the nation's wealth, these poor farmers
had been largely forgotten by the politicians in the capital and the movers
and shakers in the high-powered world of business and commerce.

Themba had been saddened at the hardships these rural tribes endured and at
the primitive farming conditions they worked under. Of course, he
recognized that cattle had always been an integral part of tribal life and
would remain so; after all they supplied the milk, meat and hides so
necessary to feed and clothe the community. And they also provided the
power to pull the ploughs to till the soil and to haul the farm carts
delivering the produce to market.

With his customary business acumen, Themba saw the disadvantages of using
the cattle for these mundane but necessary tasks. The size and bulk of the
cattle alone was an inhibiting factor. They had voracious appetites and
consumed large quantities of fodder simply to keep the ploughs and the
carts moving. This meant that the larger share of the farmers' precious
crops went to feed their working cattle and left them with a smaller one
for their families' own daily needs.

And Themba saw another disadvantage with this reliance on the use of
cattle; they overgrazed the fragile vegetation while the impoverished soil
was compacted and eroded by their cloven hooves.

Themba returned from his trip determined to help the remote tribal
communities and to lift them from subsistence farming to profitable levels
that rewarded them for their hard labour. But try as he might, he couldn't
think of a solution.

Then one day, quite by chance, he attended a slave auction and as he
watched the slaves being lead around the sale ring prior to being sold, he
saw the answer with lightning clarity.  All the time the answer had been
right before him; why hadn't he noticed before this?

Slaves! Slaves were the answer; why not use them in place of the cattle.

Themba became excited at the thought that white slaves could replace the
cattle as plough animals and to haul the farm wagons to distant markets.
True, they weren't as strong as four-legged oxen but their advantages far
outweighed any disadvantages.

Slaves are so much easier to handle and are more amenable; they possess a
level of intelligence that the dumb ox doesn't. A slave has the
comprehension to understand his driver's instructions and the ability to
follow through. True, it might be necessary to resort to the use of a whip
to keep the slave moving; but isn't that also true of the stupid ox who
must be driven continuously. And used judiciously, the whip never harms a
slave - well at least not too much. And after all, a slave's striped back
shows good slave management!

The cost benefits of using slaves rather than oxen are clearly evident. The
slave consumes far less corn or water than the ox and he requires less
stable space. Obviously one slave, on his own, isn't up to pulling a plough
or a farm cart. But two slaves yoked together become a veritable
power-house of energy.

Armed with these thoughts, Themba set himself the monumental task of
ensuring that all tribal farmers are given two white slaves to work their
farms and to lighten the heavy work burden they shoulder.

Slavery hadn't reached far beyond the cities and so slaves were virtually
unknown in the traditional, tribal homelands where attitudes rarely
change. For the tribesman, there is comfort in knowing that there is
continuity in what he is doing. He merely follows the age- old practices
which have served his ancestors in the past and which will continue to
serve his sons and grandsons into the future.

Therefore Themba had to convince the rural farmer that slaves would serve
his interests better than his cattle and he set about do this with great
enthusiasm.

Of course, for the scheme to work successfully, Themba needed
slaves. Themba used his own money to buy the first slaves who were to
pioneer his scheme. Of necessity, he had to start small; after all slaves
weren't cheap - well not as cheap as they are now - and his pilot scheme
was necessarily modest. Equipped with twelve strong, white male slaves, he
travelled to six remote farming communities and there he argued
persuasively against the entrenched opposition to his scheme and cajoled
the farmers to at least trial his idea for one year. At each village, lots
were drawn to see which farmer would receive two slaves and "host" the
project.

Themba travelled to the six pilot farms frequently during that first
year. He closely monitored the programme and observed at first-hand how the
farmers were adjusting to the use of slaves rather than oxen.

At first, the farmers chosen to be part of the pilot scheme were reluctant
- even sceptical - but gradually their opposition to using the slaves
lessened until they became enthusiastic about their use.

Very quickly, they learned that a slave did indeed eat considerably less
than his four-legged counterpart and was more versatile. A slave - unlike
an ox - could be put to a wide variety of uses. When not yoked to a plough
or pulling a heavy load of farm produce to the market, a slave could be put
to work cutting and gathering firewood, carrying water from the river to
the village and used in the construction and repairing of buildings. And a
shackled slave could be housed overnight in a small, thatched kennel
alongside his owner's hut.

The other farmers watched enviously as the pilot farmer became more
confident in the use of his two slaves and they were quickly converted to
the idea. They could see at first hand that slaves had the capacity to make
their lives easier and to lighten the onerous workload they'd laboured
under from time immemorial.

Now, whenever Themba visited one of the six trial farms, he was besieged by
the other farmers requesting - no begging - for white slaves to be
allocated to them. The success of his scheme overwhelmed Themba but also
worried him; quite obviously demand for slaves outstripped the supply. He
couldn't of course, continue to supply slaves to all the farmers from his
own financial resources and he had to look for ways and means of meeting
the unprecedented numbers of request.

During that first year, Themba hadn't been idle. He'd worked tirelessly to
create an awareness of the needs of the struggling farmers of the harsh
interior. Relentlessly, he stalked the corridors of power arguing with the
politicians and cajoling the business elite to support his programme.

Themba never lost an opportunity to argue his case and increasingly he was
invited to speak at businessmen's luncheons and community organizations
where he outlined his visions to give each subsistence farmer two slaves to
work his land.

At first, they'd viewed him as an "eccentric" and treated him with disdain;
a few listened but most dismissed him as a well-meaning dreamer. But Themba
wasn't discouraged by their disinterest and eventually, by the sheer force
of his convictions and the persuasiveness of his arguments, he began to
break through their indifference. Now more and more politicians and
businessmen could see that such as scheme had potential and merit.

And at the end of that first year, Themba was able to show them the results
of the pilot scheme which finally overcame their initial scepticism that
such a programme could work successfully.

Themba's enthusiasm was infectious and at the end of the first year's
trial, he began to receive sizeable donations from business associates and
friends which enabled him to buy more slaves to be given to an ever
increasing number of farmers.

They say from small acorns mighty oaks grow and that is certainly true of
Themba's efforts.  At first, he set up an aid programme whereby you could
financially contribute to the purchase price of a slave to be given to a
farmer. In return for your donation, you had the satisfaction of knowing
that you are assisting a poor farmer to improve the lives of his family and
his community. And you received a periodic report on your "sponsored slave"
and the differences he was making to his Master's lifestyle.

I was an early adopter of Themba's aid programme and over the years I have
sponsored about twenty slaves. I have the satisfaction of knowing they have
contributed materially to enhancing the lives of their Masters and their
families. I know this from the periodic photos I receive of my "slaves" at
their labours and I can see how multi-faceted they are.  Not only do they
pull the ploughs and the farm-carts but they also work communally on
construction, the implementation of irrigation schemes, the digging of
water wells and the installation of sanitation systems.

Without doubt, Themba has immeasurably improved the lot of those isolated
tribesmen living in remote areas and at the same time he has contributed
substantially to the national economy.

All this happened ten years ago and today Themba's "White Oxen Programme"
stands as a shining testament to his compassion for our less fortunate,
rural brothers and his foresightedness in broadening the scope of our
agriculture.

Another fortunate consequence of his programme is that it also helped to
solve a developing social problem with our troublesome white
minority. Dispossessed and reduced to subsistence levels, they'd become a
thorn in society's side. Fuelled by the resentment of what they'd lost and
their envy of the new ruling class, their young men had quickly degenerated
into a criminal "under-belly" prone to robbery and violence.

Our prison system had groaned under the weight of so many white prisoners
sentenced by the courts to lengthy terms of imprisonment. Locked away, with
time on their hands and nothing to occupy them, rehabilitation proved
impossible and prison became a festering, breeding-ground for their
criminal activity.  If anything, incarceration made them more hardened and
likely to re-offend on their release. Often, they left prison more violent
than when they went in and it quickly became a revolving-door situation. No
sooner did the white trouble-makers leave prison than they re-offended and
found themselves back in jail for longer sentences. It became a
self-perpetuating situation.

Sending these white criminals to serve as slaves in remote communities
solved the government's dilemma in dealing with an ever- growing social
problem. It removed the white criminal class from our towns and cities and
made these places safer for our law- abiding citizens. And removing the
young, white males from our communities to serve as slaves helps to
rehabilitate them. Hard work gives their lives purpose and the chance at
redemption and their Masters' strict discipline punishes them for their
crimes against black society.

Once Themba's programme had become accepted by the wider community, the
government decided to make available to him at nominal cost, the youngest,
strongest and fittest of the male prisoners to serve as slaves on the
remote farms.

These slaves, although cheap at almost give-away prices, still needed to be
paid for and Themba relied heavily on donations from friends and the
public. And the expense of victualling the slaves and transporting them to
the remote area farms added to his overheads.

Those first few years were difficult ones for Themba as he battled to set
up the programme.  A less determined person would simply have admitted
defeat and walked away. But this wasn't Themba's style and his compassion
and concern for easing the lot of the tribesmen wouldn't allow him to do
that.

At that stage, I was donating money to Themba's cause on a regular basis
and one day - and really the idea came into my head without any pre-thought
- that rather than make periodic donations it would be better if I
committed a regular sum each month to cover the initial cost of the slave's
purchase price, his transport to his new Master's farm and the ongoing
overheads of feeding and stabling him.

My idea of sponsoring a white ox by making a pre-determined monthly payment
to Themba's scheme caught hold of the public imagination and now it's
doubtful if there are too many households that don't financially support at
least one white ox.

Thus was born the "Sponsor a white ox" programme that now enjoys universal
support throughout the community. Its benefits are twofold. It rids our
cities and communities of white troublemakers and gives their lives
purpose; at the same time it helps to lessen the hardship of our
subsistence tribal farmers who have benefited greatly from Themba's
original idea and of my later innovation.

Over the years, I have worked closely with Themba and I'm proud to say that
he and I work hand in glove to keep the scheme operational. We bombard the
press with articles extolling the virtues of our scheme and we saturate
national television with images of white oxen at work in our tribal
homelands. Most of all we extol its undoubted benefits to the national
economy.

Quite recently, I was delighted to share an award with Themba. The
government, in recognition of our efforts in improving the quality of life
for out rural, poverty-stricken tribesmen/farmers, bestowed on both of us
"The Order of Merit" - the highest, national honour that can be granted to
a civilian. How proud we are to be so recognized.

However, of more satisfaction to Themba is the recognition this gives to
his life-changing "White Oxen Scheme".

I couldn't agree more with Themba!

End