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To start to understand Mirpetan society, one must first understand the futas, who by far constitute the dominant of the three genders in said civilization; and to understand the futas, one must first know of their origin, the titans from which they (and most Mirpetans) descend. In the days of old, titans appeared to humans as gorgeous eight foot tall amazonian women, who a good number of said humans came to learn, lay claim to two sets of “human” genitalia. Modern futas are those descendants who maintain these hermaphroditic nether regions; while not as tall, if still generally taller than their “human” counterparts (and taller still between their legs), they also generally still lay claim to these general amazonian features, well endowed chests, well toned muscles, and generally pleasing, if intimidating, features.
These futas are both a third gender of a larger whole and a people apart – a futa inseminated by a male, or a female impregnated by a futa, can give birth to (or, in the case of the futa, can also oviposit) one of the three genders, futa, male, or female. However, similar phenotypes aside, the futas are deeply aware of their titan ancestry, historically referring to themselves as a distinct race meant to rule over “human” subjects; confusingly however, the “humans” refer not only to subject nations, but also to the other two genders, males and females. Even with titan lineage, the male and female descendants are indistinguishable, biologically speaking, from homo sapiens, and while there is less available data on the subject, outsiders are fairly certain that, genitalia and amazonian features aside, the futas of modern day Mirpeta are the same.
Before the futas made contact with the humans long ago, they had only each other, when the many tribes and clans were divided against each other, and frequently at war. As was the case of many early human societies, the main purpose of these wars was to take captives; the victorious titan armies would gather the defeated warriors and (to use the direct if contested phrasing) they raped them, each soldier of the winning side taking one of the other. When this was done, each victor who got to take part in such spoils would take their “partner” as captive, bringing them home to join their household. By custom, this captivity was to last for as long as it took for the captive to give birth to the victorious titan’s child; from there, the captive had the right to either return home or to join her captor’s family as she saw fit. Furthermore, for the time that she was pregnant, the captive, by custom, was expected to be “cared for”, which different tribes and time periods understood in different manners.
However, it was commonly accepted that the captor had the right to keep her breeder’s penis in a chastity device, while the captor could expect to be “satisfied” by her kidnapper in other fashions, again interpreted differently according to local custom. (Originally, the purpose of these “chastity” devices were particular to titan physiology – as their futa descendants can to this day, titan penises could act as ovipositers, provided they found a receptive womb to impregnate early enough in the pregnancy – but this has not prevented a number of clans in the modern day from frequently keeping this tradition alive with their male household members.)
Then came contact with the human world – the full history of these encounters, the creation of the first tributary period, and the rise of the Mirpetan Empire, we need not go into any detail here. Suffice to say that after taking human males captive on the battlefield, the titans and their futa descendants started taking them and human “breeding” females as regular tribute from the defeated nations, a custom which endured for many generations; eventually however, with the rise of the sustainable futa-based family, the empire transitioned to the modern tributory system which finances the empire, and by extension the modern Mirpetan household, today.
And so we come to the modern Mipetan world – at first glance, it looks not so different from our own present day; there are automobiles and suburban neighborhoods, indoor plumbing and electronic conveniences, television and shopping centers, bustling town squares and cities, office buildings and high rises. But underneath the surface, there are signs that this civilization is technologically advanced (or “magically” enhanced, if such belief systems are preferred by our reader) in ways still beyond our comprehension. To take just one example, a home, once built, can be expanded with a small fraction of the cost, and an even smaller fraction of the labor, used to build it, provided that it is “headed” by a futa and has a proportionally larger “household” living inside of it; in this fashion, the proportional cost of a futa growing her family is only a fraction of what a modern human would have to rise their income by to maintain the same levels of comfort per person.
But ataşehir escort as impressive and inscrutable as this technology is, by far the most incredible advances of the Mipetan State are in their medicine (we will be considering their “human” medical capabilities here, as defined above). To start, and put simply, due to widely available nanotechnology, disease is unknown in Mirpetan society; this includes not only every known STD, but everything from cholera to the common cold, effectively a complete invulnerability to all health deterring micro-organisms. (For another example of how advanced Mirpetan technology makes their unique homelife possible, one need look no further than “toilet duty” while keeping this in mind.) This is to say nothing of fantastic healing capabilities – hospitals have been shown to heal deep wounds and broken bones in a matter of hours – and the fact that, with few exceptions, every human and futa are visibly in top physical shape at all times, even when seriously deviating from their otherwise healthy lifestyles from days or weeks at a time, with no ill effect.
One common household commodity which demonstrates this social capability with remarkable casualness is sodomy lubricant, which not only makes noted opening slick for any intruding object or member, but instantly heals any damage done by the activity as it happens; not only does this keep even the most tested sphincter fully functional when used, but many brands go further in maintaining a rear end’s “virgin” tightness. And looking further at this example, one sees not only a society capable of great inventions, but a product development industry that adjusts them to the tastes of consumers – for example, “sodomy lube” was tweaked to work as a balm as well, to incorporate into spankings, and to be made perfectly safe for the esophagus and digestive system, to facilitate use in ass to mouth; and when it was learned that the withholding of this lubricant was not an uncommon household punishment, as to allow for (temporary) damage to sphincter muscles, the debut of “punishment brand” lube (that subtracted these healing properties) and a “restoration cream” to accompany it (that could repair said damage days or weeks after the fact) was not far behind.
And these are widely available to the citizen population, not even taking into account advancements that, while still in their early stages, show high promise of becoming just as widely available in the years to come; one of the most fascinating medical examples being a new procedure which has shown it possible, not only to fashion a functional womb next to the human male prostate, but for said womb to be straightforwardly impregnated by way of the aforementioned futa oviposition process. For reasons that will become clearer below, this has the potential to further upend the main topic of this essay, further demonstrating that Mipetan society, as all modern societies, should never be thought of as a static essentialist entitity but a complex and evolving web of relationships, structures, and concepts.
Before getting deeper into the nature of the Mirpetan family household, we need to remember one of the most important sources of futa supremacy in the empire – as the titans before them, futas are divided into clans, each of which, from the queen’s relatives down to the silver castes, are entitled by law to a share of the tribute provided by “allied” nations. This stipend is progressive in that it grows proportional to the number of biological children a futa mother has living under her; this, in addition to the expansion capabilities of the abodes mentioned earlier, means that, effectively, each futa in Mirpeta is both financially independent and capable of providing at least a certain standard of living for her entire family on her own. This is in addition to the privileged position for futas in gaining the highest paying jobs; the army, for example, only hires futas, but mostly this is due to employment restrictions on the males (in doctors, teachers, etc). Combine all this with the futa head of household having a large degree of legal power over the supplementary income of her spouse or any of her children, and you have complete economic domination by one of the three genders.
With some understanding of the economic and social contexts, we can now dive into examining the futa headed household as such; to foreign observers, the first and most striking feature of Mirpetan home life is the pervasiveness of incest, not only in its frequency but in its intensity and creativity (or “debauchedness”, depending on the sentiment expressed). Indeed there is no talking around the fact that futa mothers performing a variety of sexual acts with her sons and daughters is a standard feature in imperial society; this is true both of her natural biological children, and those she adopts.
Actually, at this point, it may be of some help to clearly define some terms as they are understood in Mirpetan society, and clear up some common misconceptions kadıköy escort – first of all, under the law futas only take one male spouse, a “husband”; some have argued that males adopted from other households could be said to constitute a harem, but in addition to this scenario being fairly rare in modern times, it only pertains to “unspoiled” children. One way to think of it is that custom dictates that the mother be the one who takes her son’s virginities, so that law would prescribe that a futa would have only one male in her household not “taught” by herself; however, as with many facets of actual social practice, this is more of a rule of thumb than iron law.
If sons can only be adopted as virgins, similar restrictions apply to the adoption of daughters, although in their case, “virginity” is meant to understand that they have never before given birth; girls who have not yet given birth are also often referred to as a household’s “breeders”, since their futa mothers will look to get them pregnant, either by her own member or by “lending” her service as breeder to another futa. Unlike husbands though, who are expected to remain in their household until death (or divorce, depending on locality and time period), this position is a temporary one, and should not necessarily be thought of as “wife”; once a girl has given birth, with the child going into the custody of the host futa, she graduates into society as a freewoman, sharing many of the privileges and rights or her futa sisters.
The difference in status between “breeders” and “husbands” belies the fact that most of the children born to futa mothers are the result of a “human” male inseminating his futa wife, who in turn implants the fetus into the womb of the breeder (by way of aforementioned penile oviposition). And while a fair number of these pregnancies do emerge from the semen of the futa mother, most of these have been shown to be of the incestuous variety (see below); indeed, it is actually more common for the futa to decide to give birth herself than for her to act as biological “father”.
In any case, futa mothers will thus often be looking to “marry off” a number of her children, her daughters as “breeders” to other futa families, and her sons to live as husbands to other futas. But before we can examine what being married off entails to the boys and girls in question, and the privileges and responsibilities that come therein, we first should look into the status they enjoy growing up, and specifically what their futa moters will come to expect from them once they come of age (as prescribed by Mirpetan law).
Put simply, boys and girls of a certain age in Mirpetan society are expected to perform a number of duties, taking care of the needs not only of the household in general (what other nations would refer to as “chores”) but of the needs (or “needs”) of the family members in particular, especially of the matriarch. Mothers, as house heads, have the responsibility and pleasure of delegating these duties among her children as she sees fit; the former type are likely familiar to our readers already, though many clans do enjoy the additional custom of having uniforms incorporated into even the most mundane of tasks (families that speak of “maid duty” are generally an example).
So it is the latter type with which we will concern ourselves. Futas, in addition to having larger members than the human male on average, also have libidos that typically far surpass the norm of either of the other two genders; so it is in no small part due to physiology that helping to manage the sexual desires of their mother is at the core of a number of filial duties as practiced in Mirpeta. This can be given as a single general task, such as with “Libido Duty”, or it can be divided into a number of sub-routines and divided among the offspring – for example, “Kneeling Duty” might be responsible for kneeling or sitting somewhere (eg in front of the couch during television) and sucking off the mother; while “Sleeve Duty” allows the mother to fall asleep with her hard-on safely in an alert ass or mouth; and other duties may involve combining sex with other tasks, as with “Relaxation Duty”, which also involves giving massages and helping the matriarch bathe. And, of course, the mother does not generally monopolize the fruits of all these labors to herself; for example, a daughter performing “Kneeling Duty” during dinner will also be expected to take care of her father and brothers, in between satisfying her mother.
Another complication is that futa families frequently assign particular duties as punishment; in this vein, no filial task is so well known as that of “Toilet Duty”. Commonly, this entails the child acting as their mother’s portable urinal, drinking from her penis whenever nature calls; in another manifestation, the punished child is confined to one of the house lavatories (usually, but not always, the mother’s personal bathroom) and kneels by the toilet; when someone comes in to use it, bostancı escort the victim, in addition to drinking the user’s urine, is expected to orally please their punisher while the latter takes their dump, and to offer a rimjob after, providing their tongue as makeshift toilet paper.
Just as not all duties are punishment, so not are all punishments considered duties; mothers are also known to put their lazy sons into chastity, their unruly daughters into kennels, and the Mirpetan equivalent to sending their children to bed without supper, which is to replace meal of solid food with simple meal of semen. But of course, the most basic of parental punishments for these mothers, as it is with parents in much of the rest of the world, that of the spanking. These can, of course, be kept simple, beginning and ending with the administration of strikes to the child’s behind; however, they can also easily escalate into a larger punishment, and merge with some forms of “Libido Duty”.
To give an example – a mother may start simply, laying her son across her lap and slapping his rear end with the palm of her hand several times; she’ll usually follow this up by rubbing a balm over the bruised area, but often she’ll use a general sodomy lube in its place, and take the opportunity to finger the repenting boy’s puckered anus and stimulate his prostate; then, having gotten herself rock hard from the ministrations, she’ll generally follow this up by putting her son into position, and concluding the session by making good use of his oiled hole. Or, if the mother is feeling particularly vindictive, this may not be the end – if she chose to use “punishment lube” as the balm following the spanking, she’s likely moving to do as much damage to her boy’s sphincter as possible, to impale him such that he is rendered incontinent afterwords; if this is the case, then the punishment does not end with the mother climaxing inside her son, but well afterword, as the disciplined is made to wear a diaper, as part of a continuing set of humiliating rituals, until the matriarch decides he’s had enough, and applies the restoration cream.
Such is the authority which mothers enjoy over their children (futa mothers particularly, but also generally applicable to “human” mothers – see below). For a Mirpetan male just coming of age, there aren’t many paths to escape this domination; for most of the empire’s history, the only real plausible path open to them was to find a wife, and even then his elevation meant little in the way of citizenship until fairly recently.
Modern Mirpetan civilization, however, has significantly evolved this limited status in two key ways. First, husbands now enjoy several rights as members of the household, legally freed from most most duties a wife might previously have been able to impose upon him, largely exempting only “Impregnation Duty”; he even now enjoys a great deal of authority over the children, though still secondary to the matriarch and subject to her approval. Secondly, unmarried males who are able to secure employment and a supplemental income now have legal protections to negotiate for lower share of household duties, or, if they are able to bring in sufficient income, to be elevated to a status roughly equivalent to “husband” in terms of exemptions.
However, these advances do nothing in terms of the core reality of sons that has persisted throughout Mirpetan history, that male children are perpetually under the guardianship of their mothers until marriage. As such, for those boys who do not marry and who do not find independent income, the authority of their mothers remain absolute; and as sons are aware of this fundamental reality from an early, most boys remain resigned to serving their mothers for much or most of their lives, as was the case for most of Mirpetan history.
Things are somewhat better for the daughters; even if they are unable to find a supplementary source of income or another family to breed for, they can still be impregnated by their own mothers, which is fairly common. Once this happens, she becomes a free woman; if her mother invites her to stay and continue living in her household, she can do so as a free daughter, with every legal right to leave and no further obligation to fulfill filial duties (aside from those she chooses to). She may, conversely, leave to create and head a family of her own, though she will not enjoy the same privileges to the same extent as her futa mother – she cannot, for example, keep legal custody of her sons past a certain age, meaning that seeing them married off becomes more paramount than ever; similarly, she is far more restricted in managing her children’s financial affairs should they find their own source of income, and even less those of her husband should she marry.
We needn’t go into here how this basis for home life and gender norms affect aspects of Mirpetan society at large – such as in education, where debates concerning gender segregation, homemaking classes, and school cum slaves are still ongoing. Instead, let us turn from looking at Mirpetan homelife in the general to looking at it in the particular; from there we can better get an understanding for the wider implications of this most peculiar portion of ever evolving humanity.
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