Futaryan Society

Whether within the Aeternum Imperium, the Futari Federation, or any of the free states governed by Futaryan special interest groups, the influence of the Church of Hermany is deeply embedded in society. Through aggressive proselytizing in its early years, the Church’s tenets became the foundation of Futaryan society.

Regardless of whether a society strictly adheres to the Church's teachings or merely acknowledges its framework as a practical foundation, many of its core principles have been codified into law and expanded upon. In theocratic states, religious doctrine naturally carries the **** of law, whereas in more meritocratic societies, aspects of these tenets have been adapted into legal codes and cultural norms.

The most fundamental application of these principles is the existence of a rigid three-tier caste system, with little to no mobility between tiers. While some Futaryan societies may introduce their own variations or subtle differences in implementation, the core structure remains in some form.

In some cases, the caste system is explicitly enforced, while in others, it is deeply embedded within governmental and societal frameworks, acting as a nebulous **** that naturally keeps males and females in their places, giving the illusion of mobility while ensuring that Futaryans remain at the top.

At the top of this hierarchy are the Homo Futarior (Futaryans), who hold the highest status. They are granted extensive civil privileges under the Futaryan Constitution, enacted at the beginning of the Reclamation Era. These include the right to vote, bear arms, own property, hold public office, receive a fair trial, and access the highest tiers of the national education system, both public and private.

These schools not only provide rigorous academic training but also serve as ideological strongholds, ensuring that from an early age, Futaryans are instilled with an unwavering belief in their inherent superiority over the other genders.

However, access to the best education does not guarantee that every Futaryan will become a lawyer, scientist, or corporate leader. Futaryan physiology, particularly during puberty, presents a significant challenge to academic success.

The presence of other genders can prove to be an overwhelming distraction, leading many young Futaryans to prioritize indulgence over their studies. This issue is most pronounced in public schools, where limited funding, underqualified teachers, and inadequate resources exacerbate the problem.

One particularly dire consequence is the lack of high-quality, school-supplied Contraceptives, which has led to numerous instances of high school Futaryans accidentally Male-Breaking their male peers, though the public scandals from these incidents are usually focused on the poor young Futaryans being **** into detention when they should be out playing. Those who succumb to these distractions may receive only a middling education, resulting in limited career prospects.

Some parents choose to enroll their Futaryan offspring in private schools that exclusively admit Futaryans, allowing them to focus on their education without the distractions of other genders or the challenges of their gender’s aggressive puberty. Instead of early exposure to sexual dynamics, these parents prefer their offspring to attend Futaryan Sexual Education Workshops only after completing their formal schooling, where the newly adult Futaryans will get hands-on experience with the other genders.

Interestingly, while Futaryans educated in these environments are still subjected to aggressive propaganda during their formative years, the lack of direct exposure to other genders and the opportunity for clearer reflection often leads them to develop slightly more favorable and empathetic views of males. Rather than seeing them purely as objects of desire, they are more likely to support policies that improve male rights and well-being, often aligning with more liberal factions in Futaryan politics.

One tier below the Futaryans are the Homo Materna (females), regarded as honorary Futaryans due to their vital role as childbearers. While occupying a formally subordinate position, females enjoy near-equal rights in most areas of public and private life, including property ownership, access to education, and limited political engagement.

Unlike males, whose societal role was entirely supplanted by the rise of the Futaryan caste, females have retained much of their historical standing. Their biological capacity for reproduction ensures their continued relevance, allowing them to maintain freedoms and social mobility similar to those held in the pre-Reclamation era. Though they do not wield dominance, they remain essential to the system that enforces it.

Females have the right to vote, hold property, obtain driver’s licenses, and receive a state-sanctioned education. However, this education is deeply rooted in Futaryan Propaganda. Female students are taught from an early age to internalize Futaryan superiority, with classrooms deliberately structured to emphasize the contrast between their dominant Futaryan peers and the submissive, degraded male students.

This contrast is further reinforced through physical training and the shared use of tri-gendered bathrooms and showers, ensuring the hierarchy remains visible and inescapable. Much like Futaryans navigating the challenges of their own aggressive puberty, females who manage to maintain academic focus and excel may qualify for select government positions. The availability of such roles, however, depends heavily on the legal and cultural framework of the specific Futaryan society in which they reside.

For example, in the Aeternum Imperium, only Futaryans can hold office, with the role of Imperator Deus, seen as a Divine Vessel of the Goddess, reserved exclusively for Futaryans. In more meritocratic societies, however, females may be eligible to hold minor government offices.

The lowest tier is reserved for the Homo Servilis (males), who occupy the most subjugated position within society. Unlike the more uniform status of Futaryans and females across society, the treatment of males varies significantly depending on the region and subcaste. However, it can generally be subdivided into three distinct sub-castes:

Collared Males, under the care of a registered Futaryan Custodian, enjoy privileges exceeding those afforded by the M.A.L.E. Act (Male Autonomy and Legal Emancipation Act). These rights include access to areas typically prohibited to males, provided they are accompanied by their Futaryan custodian, and stronger legal protections, as they are considered the property of a Futaryan rather than just an individual male, and allow exemption from the Goddess's Festival.

Note: There have been recorded instances of Futaryans, bored with their collared males, using the Goddess's Festival as a legal loophole for disposal.

Collared males are no longer required to wear physical collars, as advances in biometric surveillance and corporate-backed lobbying have normalized the widespread use of subdermal identification technology.

Upon reaching adulthood, all males are implanted with a MID-Chip (Male Identification Chip), discreetly embedded behind the prostate. This biochip contains the male’s full biometric profile, caste designation, and legal identity. For Collared males, it also stores the registry code and verified contact data of their Futaryan custodian, serving as both a legal marker of ownership and a safeguard in case of dispute or defiance.

Stray Males, who lack a custodian, only have the rights outlined in the M.A.L.E. Act. These rights include protection from ****, cruelty, and male breaking; the right to vote in more democratic and meritocratic Futaryan societies (though their vote is typically worth only one-third of a Futaryan's); the right to basic lodging (though they are expected to pay rent); the right to pursue menial employment; and the right to receive limited education, usually focused on Male Sexual Education to prepare them for their role in Futaryan society.

In earlier phases of social development, various Futaryan societies experimented with male-only schools, intended to provide a controlled and gender-segregated learning environment where males could be educated without exposure to Futaryans or females.

However, it was soon observed that males graduating from these institutions were unprepared for the realities of caste life, resulting in widespread psychological instability, increased behavioral resistance, and, in some cases, isolated acts of Male Terrorism.

In the wake of the program’s collapse, private schools and fiscally conservative Futaryan advocacy groups launched aggressive lobbying campaigns to end all funding for male-only education. Through coordinated propaganda efforts, they framed such institutions as a waste of public resources, arguing that there was little value in educating males who were statistically likely to develop Futon Addiction regardless of academic input.

Furthermore, they pointed out that tertiary education programs and specialized fields were, by design, inaccessible to males, rendering any attempt at advanced instruction both inefficient and ideologically unsound.

While some expendable males are sold to private institutions and repurposed as instructional aids for Futaryan and female education programs, the majority of the male caste receives public schooling. These are tri-gendered environments in which males follow a specialized curriculum tailored for their future in futaryan society.

Subjects typically include basic literacy and arithmetic, physical education designed to emphasize male physical inferiority through performance-based comparisons, and history courses that focus on the errors and failures attributed to males throughout civilization.

In more theocratic regions, religious instruction is included; in meritocratic societies, these lessons are replaced with evolutionary theory and caste-based sociogenomics.

A central component of male education is sexual training. Males are taught to prepare their bodies for service, conditioned in techniques to satisfy Futaryans, and evaluated for responsiveness. Every segment of the curriculum—academic, physical, or sexual—is interlaced with Futaryan propaganda, behavioral conditioning, and the positive reinforcement of subjugation.

Expendable Males, who occupy the lowest position in the hierarchy and have been stripped of all rights. While different Futaryan societies may use various terms for this group, it is generally reserved for males who have committed heinous crimes such as stealing from the upper castes, harming or murdering a Futaryan, sexually assaulting a Futaryan against her will, engaging in male terrorism, or, in more theocratic Futaryan societies, blaspheming by taking the Goddess's name in vain. In these **** cases, the male is typically publicly castrated or executed.

A male who commits a crime is not automatically designated as expendable. Each Futaryan-controlled society maintains its own system for handling male offenses, though the outcomes are rarely in the male's favor. In the Futari Federation, for example, a two-tier justice system is formally enshrined: one legal track for Futaryans and females and a separate, abridged system for males.

The Male Exploitation Agency (M.E.A.) operates at the center of this process. It is a complex institution with conflicting mandates, tasked both with maintaining social order and with the nominal protection of male welfare. In its enforcement role, the agency investigates male crimes, prevents subversive behavior, and apprehends suspects. As a regulatory body, it is also responsible for limiting excessive harm, ensuring due procedure, and upholding the minimal rights afforded to males under the M.A.L.E. Act.

In conjunction with the Male Impound Office (M.I.O.) and the Male Rehabilitation Facility (M.R.F.), the M.E.A. forms what is commonly referred to as the Three Ms. These agencies operate together to carry out arrest, evaluation, sentencing, and reeducation. Offending males are typically impounded for a predetermined period, during which they undergo obedience assessment, psychological adjustment, and, in some cases, temporary or even permanent caste reclassification.

Although frequently presented as a balanced system of justice, the purpose of the Three Ms is primarily to maintain social cohesion. Male well-being, when considered at all, is treated as a resource to be preserved and managed, not for its own sake, but to support the stability and continued operation of the Futaryan hierarchy.

Futaryans and females who commit serious offenses, including the intentional injury or **** of a male, are typically subject to minimal disciplinary action. Within Futaryan legal frameworks, the life of a Futaryan, and to a lesser extent a female, is considered significantly more valuable than that of a male. As such, it is widely regarded as disproportionate to impose severe penalties for incidents classified as low-impact or socially inconsequential.

In lieu of formal sentencing, individuals may receive a written warning, be assigned mandatory community service, or be referred for psychological evaluation to rule out the early onset of Futonpsychosis. In rare cases, a Futaryan may experience localized social ostracism, though such measures are informal and do not affect their legal status or civil rights.

By comparison, males who commit more serious offenses and have had their rights formally revoked are subject to punitive measures beyond standard impoundment. In such cases, they may be forcibly conscripted into military service, transferred to experimental facilities, or auctioned to licensed private entities.

Placement options include state-operated research centers, where males serve as live test subjects for biochemical, neurological, or behavioral studies. Alternatively, they may be sold to registered private-sector organizations such as the Malense Corporation.

Once founded as a humanitarian initiative aimed at improving male quality of life through genetic stabilization and anti-addiction therapy, Malense has since undergone complete operational restructuring. Due to sustained financial losses and the withdrawal of public funding, the company transitioned to a for-profit model centered on pleasure industry technologies. Now operating as a for-profit entity, Malense specializes in genetic engineering, cybernetic reprogramming, and "Malebreaking," transforming males into high-end love dolls.

The company’s most commercially successful product line, the Goldilocks Male Love Dolls, is marketed as offering the ideal synthesis of responsiveness, submissiveness, and performance reliability. The slogan associated with the brand—"Just like Goldilocks, you'll be saying this male’s hole is just right"—is prominently displayed across Malense advertising platforms.

The omnipresence of caste identity is unmistakable, even in Futaryan societies that do not overtly enforce it. It is woven into the fabric of daily life. From the moment one steps outside, it becomes immediately clear who holds power, who serves, and who obeys. These roles do not require speech. They are worn, scented, and implied through gaze, posture, and gesture.

An overt emphasis on primary sexual characteristics shapes futaryan fashion, just like society itself. Whether it’s casual urbanwear, military uniforms, or formal suits and dresses, clothing is designed not only to accommodate their excessive genitalia but also to showcase it proudly.

Particularly bold Futaryans may wear transparent materials that leave nothing to the imagination, keeping their anatomy visible at all times. The designer fashion giant Hermia is especially renowned for its provocative line of Futaryan pants, panties, cocksocks, and even open-crotch slacks—crafted from shimmering translucent fabrics that cling to the body like a second skin.

Whether intentional or subconscious, this fashion often serves to provoke, humiliate, or test the discipline of nearby males, reinforcing their awareness of their submissive station in the social hierarchy.

Not all Futaryans are in a position to flaunt their superiority through luxury fashion or conspicuous consumption. Statistics and figures are only as reliable as the institutions that produce them, but it is widely reported that the majority of the Futaryan population lives below its projected means.

Even in a world where Futaryan supremacy is absolute, wealth remains unevenly distributed. Many Futaryans who already belonged to the elite prior to the collapse used their position to seize significant assets during the government’s downfall in the War of the Suits, establishing corporate dynasties that now control sectors spanning pharmaceuticals, cybernetics, biochemical research, and military technology.

Others rose to prominence during the Reclamation Era by collaring males acquiring their wealthy assets or by eliminating them and absorbing their estates through direct appropriation. In many cases, this included taking over their businesses and corporate holdings.

Yet few of these Futaryans possessed the expertise required to maintain such operations. As a result, these assets were frequently sold, dismantled, or absorbed by more established entities within the emerging economic order.

Many Futaryans were never in a position to benefit. Those without connections, academic credentials, or timely access to opportunity now comprise the majority of the lower class. As in every civilization, ancient or modern, one principle remains consistent: wealth flows upward, never downward.

However, the average Futaryan is still significantly better off than the average male. It is not uncommon for males to survive on Soylemen BioCorp branded kibble, a low cost nutritional product typically purchased with their own wages or supplied in corporate owned housing facilities. These facilities provide enough to sustain their current station, but the wages or credits earned are rarely sufficient to allow for upward mobility or personal advancement.

In contrast, male clothing typically consists of basic synthetic fibers. While adequate by male standards, the quality falls far below Futaryan expectations. The same applies to male cybernetics, which are inexpensive but notably outdated, with many models recycled from older Futaryan and female designs.

Males who sign away their autonomy to a corporate housing bloc often find themselves burdened and trapped in cycles of indentured labor, bound by long-term contracts for physical work and cybernetic maintenance, obligations they are unlikely to ever repay in full.

Males who are able to survive the male education system without futon addiction or being accidentally broken by their Futaryan peers often retain the cognitive clarity to recognize that becoming the collared male of a single Futaryan may offer a more stable and preferable life path than entering the corporate labor system.

These more discerning males may frequently allocate their limited resources toward personal presentation, aiming to increase their chances of attracting a Futaryan custodian. This often involves adopting feminine fashion styles designed to emphasize the hips and glutes, sometimes saving weeks of credits to afford a single outfit from Fatele Boy, a popular male-focused clothing brand. In addition, many invest in cybernetic enhancements intended to provide greater sexual utility to a potential custodian.

It is not uncommon for males and females to compete over access to female clothing items in public stores, a phenomenon often regarded as a microcosm of their respective status under the new social order. Where once females predominantly vied for the attention of a dominant partner, males now join them—seeking not only sexual engagement or, in the case of females, reproductive privilege, but also access to housing, sustenance, and protection.

A more cynical interpretation suggests that males exist within the system not solely as subordinates, but as functional tools for reinforcing social cohesion. Their presence not only facilitates the self-perpetuation of their own submission, but also serves to keep the overwhelming majority of Futaryans outside the upper class content with their perceived superiority.

Just as males measure themselves against Futaryans in physical and sexual terms, Futaryans in lower social tiers measure themselves against males and take comfort in the belief that, regardless of their own limitations, they are at least not as degraded.