Oops: this account will eventually be deleted, and I will focus on a new one. For now, I’ll concentrate on several other sites, but I won’t stop refuting idiots or addressing people’s doubts.

I’m 16 years old. I lost my account after just one week, along with 15,000 favorited futanari works. I also lost another account with 50,000 favorited futanari, shemale, and trans works—they’re essentially the same—on Rule 34 XYZ. It’s worth mentioning that since the Asuka era, concepts similar or related to futanari have been applied to real people. Later, futanari clearly became a way to discuss real people and even real “conditions.”

Oops; unfortunately, since I currently have no internet access and the server is terrible, I ended up losing my extremely long text, which was probably three times this size. I’ll likely take some time to rewrite it with several Japanese sources.




Unfortunately, since there are dishonest people on this site, from now on, whenever I comment, I will feel the need to present a text about the true meaning of futanari and its biological aspects. This is necessary precisely to prevent certain individuals from distorting my arguments or trying to assert themselves with fallacies, attacking me in comment sections that I would hardly see, as has already happened regarding a particular video.

A special mention goes to the individual named @Oppai3Dporn, who, besides classifying heterosexual videos as futa, mocks those who complain about his incorrect classifications, such as the case of the Junker Queen video being labeled as futa.
He demonstrates total lack of understanding, basic knowledge of biology, culture, and history, in addition to an extremely disrespectful behavior towards intersex and transgender people. After all, his main argument boils down to insulting others, calling them “retarded.”

And yes, many people do not like this individual. He only acts tough behind a screen; I would like to see him act the same way face-to-face. At 36 years old, his behavior is childish, complaining and arguing even when he is wrong. I have even seen him attempting to argue with other creators, without success.

I don’t even need to mention @GDOOK20, because this individual has already been refuted by me on two different accounts. He continues to embarrass himself, presenting bizarre arguments that make no sense at all.

Text 1:

No, futanari is not fiction. I have already written an extensive text on the subject, so I will not repeat everything here. Let us go straight to the biological aspect, where fallacies and illogical arguments are commonly used.

1. What is a woman?



It depends.
If we are talking about gender in terms of identity, then yes — futanari are women and, logically, trans women.

Of course, hermaphroditic futanari is a more complex matter, but since it is rarely presented, I will ignore it. It is important to remember that there is a significant difference between possessing both types of genitalia and producing their respective gametes.

What is indisputable, when speaking of trans women, are futanari with mixed genitalia (both sexes), but who do not produce female gametes — only male gametes, either by the author’s direct statement or by biological logic.

However, the most obvious case: futanari without a vagina are literally trans women, whether you like it or not.
And no, being trans does not require a transition; it is possible to be born this way.
In fact, they would — and are — classified as male intersex, which, in the Asuka, Heian, and Edo periods, were called futanari.

2. Biological Aspect



From a biological standpoint, women are individuals with female gonads (ovaries), responsible for producing female gametes (eggs).

Attention: having a vaginal opening is not synonymous with being female; it only indicates female sexual development.
For example, in the past, a man with a vaginal opening was classified as futanari. Understand?

Therefore, being a woman biologically means being female.
For a futanari to possess a functional female reproductive organ, she would need to demonstrate that she has a vagina capable of reproduction.
However, this does not make her a woman, but rather a hermaphrodite. What can be observed is only that her external phenotype is feminine.

The same applies to otoko-futanari: if the individual is hermaphroditic, they are not male, but possess male reproductive capacity, while the external phenotype remains predominantly masculine.

3. About Being Trans



Being trans is, above all, a matter of identity.

There are extreme cases of DSD (Differences in Sexual Development) in which an individual presents 99% feminine appearance — natural breasts, feminine voice, bone density, feminine facial features — but is still classified as male.
Do you know why? Because this individual possesses functional male genitalia, which, even if it does not produce gametes, is the only genitalia present, and is therefore classified as male.

Thus, even if a futanari without a vagina does not produce sperm, from the moment she possesses only male genitalia, she is biologically male, although identitatively she remains a trans woman.

Main text:

The Formation and Evolution of the Concept in Japan

When the term futanari (二成り or ふたなり) began to appear in Japan, it did not emerge independently. The concept was imported from China, which in turn inherited it from Indian and Buddhist traditions related to yin-yang (阴阳) — the complementary duality between male and female.

Records from the Asuka period (538–710 CE), a time when Japan was intensely absorbing elements of Chinese and Buddhist culture, already mention androgynous figures and beings of “dual nature.” These records do not simply describe hermaphrodites, but entities or people who manifested both physical and spiritual attributes of both sexes — something directly linked to the cosmic balance of yin-yang.

During the Heian period (794–1185), the term “futanari” began to be used in texts and chronicles to describe cases of sexual ambiguity, both mythical and biological. These individuals were often associated with good luck or spiritual powers, reflecting the idea that the fusion of male and female represented harmony. At this time, futanari did not necessarily mean a person with two genitals, but any individual who expressed the coexistence of these energies — which could include men with pronounced feminine characteristics, or vice versa.

During the Edo period (1603–1868), with the flourishing of erotic art and literature (shunga), the term futanari acquired a more sexualized meaning. Artists and writers reinterpreted the concept of physical and spiritual duality, transforming it into an erotic figure that combined the female form with male potency. Even so, it is important to note that the symbolic basis remained tied to yin-yang, representing the fusion of opposites and the balance between vital forces — and not merely a modern fantasy.

From a biological perspective, some descriptions of futanari resemble intersex conditions (DSD – Differences of Sex Development), in which an individual may present ambiguous sexual characteristics, such as atypical genitalia, breast development in men, or internal structures divergent from chromosomal sex. Extremely rare cases, such as Partial Androgen Insensitivity Syndrome (PAIS) or 5-alpha-reductase deficiency, can result in 46,XY individuals (chromosomally male) with an almost entirely female appearance, including natural breasts, a female voice, light bone density, and feminine curves — but with functional or underdeveloped male genitalia. In ancient medical literature, some of these individuals were described as “boys who did not develop as girls” or “boys with breasts,” showing that the perception of this physical duality existed long before the modern era.

Therefore, the term futanari, from its origin to its modern form, has never been limited to a single anatomical or cultural type. It describes, more deeply, the union between biological and spiritual poles — male and female coexisting within the same body or essence. Reducing this concept solely to modern pornography ignores centuries of Asian philosophy, medicine, and symbolism concerning balance and human duality.

Before understanding the birth of the term futanari, it is essential to comprehend two central ideas from ancient Asian philosophy and symbolism: èr gēn (二根) and yin-yang (阴阳). Although both relate to duality and the coexistence of opposites, their original focuses are distinct — and this was crucial for the transformation of the concept as it reached Japan.

1. Yin-Yang — The Philosophical Basis



The concept of yin-yang (阴阳) is older and far more comprehensive. It emerged in pre-imperial China, around the 8th century BCE, within the context of Taoism and naturalist schools seeking to explain the universe through complementary dual forces:

Yin (阴): the feminine principle, receptive, passive, lunar, and moist.

Yang (阳): the masculine principle, active, solar, and dry.

Yin-yang did not only describe man and woman, but any opposition necessary for the harmony of the cosmos: light and shadow, day and night, life and death. Over time, this idea became spiritually associated with sexuality, as the balance between male and female was seen as a fundamental condition of natural order and existence itself. In other words, yin-yang represented the symbolic fusion of sexes, not necessarily a physical body possessing both — it was philosophical, metaphysical, and energetic.

2. Èr Gēn (二根) — The Physical and Symbolic Basis



The term èr gēn, literally “two roots” or “two origins,” appeared centuries after yin-yang, during periods when Indian Buddhism and Taoism coexisted in China (around the 2nd–4th centuries CE).

Unlike yin-yang, èr gēn has a more literal and anatomical meaning: it referred to beings with dual genitalia, whether in mythology, art, or medicine. The term was used to describe deities and people who simultaneously exhibited both male and female sexual characteristics, spiritual as well as physical, reflecting the idea of “two roots of life” coexisting in a single body.

However, the concept was not limited to the presence of two fully formed genitals. Ancient medical and philosophical records show that èr gēn also included individuals with partial manifestations of sexual duality — for example, men with developed breasts, women with enlarged clitorises, or people with ambiguous traits. These cases were seen as reflections of the imperfect yet sacred fusion of yin and yang within a human body.

Thus, èr gēn was a physical and visible expression of yin-yang theory, but centered on the bodily manifestation of sexual duality.

3. The Fusion of Yin-Yang and Èr Gēn



Over the centuries, especially during the late Han period and subsequent dynasties, Chinese thought began to merge the spiritual and physical:

Yin-yang explained the essential duality of nature and spirit.

Èr gēn showed duality manifested biologically.

This philosophical-biological fusion gave rise to the symbolic interpretation of the “dual being,” which later inspired the Japanese term futanari (二成り). When absorbed by Japan (during the Asuka period, along with Chinese Buddhism and Taoism), the concept was already mature and mixed — the physical body of èr gēn representing the concrete manifestation of yin-yang balance.

Thus, the Japanese futanari inherited the physical form of èr gēn (the genital or androgynous fusion) and the philosophical essence of yin-yang (the coexistence of male and female in harmony).

Changes:

In recent years, the representation of futanari has undergone a significant change. While in past decades most of these figures were inspired by intersex women, highlighting individuals who appeared feminine but had some male characteristic, modern representations have begun to emphasize the presence of testes and the sperm-producing function. This change is significant because it alters the symbolic biological classification of these characters: from intersex females to intersex males, which is consistent from a scientific standpoint.

4. The Essential Aspect Is Not Genital Size, but Duality



Even in modern futanari, what defines the character’s nature is not the size of the penis or the capacity to ejaculate, but the anatomical and symbolic duality. One of the most popular Pixiv artists, widely recognized for detailed style, produces numerous futanari works with small penises — yet these works are legitimately and consistently identified as futanari. This proves that the concept is not linked to sexual potency or morphology, but rather to the coexistence of male and female traits within the same body — exactly as in its philosophical origins tied to yin-yang.

5. Biological Analysis: What Defines Sex



Setting aside beliefs, ideologies, and religious interpretations, it is necessary to refer to objective biology:

Biological sex is defined by gamete production.

Males produce male gametes (sperm), resulting from functional male gonads (testes).

Females produce female gametes (eggs), derived from female gonads (ovaries).

Thus, an individual with functional male gonads, even with an almost entirely feminine appearance, is biologically male. And in most modern representations, futanari are depicted with sperm production or complete male genitalia, without female reproductive capability — something many Japanese artists have publicly confirmed in interviews, Fanbox profiles, Pixiv posts, or Twitter. Therefore, these figures correspond, biologically, to intersex males with feminine characteristics — the same principle that shaped the original futanari.

6. Classic Example: Sadako Yamamura



The character Sadako Yamamura, from the Japanese Ringu universe, is a notable example. She is described as an intersex woman, as she possessed a vagina but also internal testes, a form of DSD (Disorder of Sex Development). Although these testes were not sperm-producing, the case clearly illustrates the coexistence of male and female sexual structures. Interestingly, this part of Sadako’s biology was omitted in later adaptations, reflecting Japanese cultural reluctance to depict intersexuality directly, preferring to emphasize more conventional forms of ambiguity, such as the old concept of women with enlarged clitorises.

7. Real Biological Cases



In modern biology, there are records of extreme DSD conditions, where an individual presents 99% feminine appearance, with natural breasts, soft voice, bone density, and feminine features, yet is male due to functional male genitalia — even if in some cases partially mixed. These individuals have been described in medical literature as “boys who did not develop like other boys” or “boys with breasts.”

Another notable variation is La Chapelle Syndrome (XX male syndrome), where an individual is born with XX chromosomes (typically female) but develops male genitalia due to SRY gene translocation, responsible for male sexual differentiation. In many cases, these individuals resemble those with PAIS (Partial Androgen Insensitivity Syndrome), reinforcing the idea that biological sex and external appearance do not always align.

8. Conclusion



Biology is far more complex than binary categories suggest. From a contemporary perspective, most modern futanari would be classified biologically as intersex males, due to the presence of functional male genitalia and absence of female gametes. In Japan, this perception is becoming more discussed and recognized: futanari without vaginas are increasingly popular, reflecting a cultural reinterpretation closer to the actual biological bases of intersexuality.



This is a brief summary of the text, refuting the GDOOK20;



You claim that the etymology of futanari (二 = two + 成る = to become) is “correct,” but argue that the word “does not always denote a literal dual nature,” suggesting that in the Edo period it referred more to gender expression or cultural androgyny — and not a biological classification of sex. You also argue that since ancient Japanese medicine “did not possess chromosomal or endocrine structures,” using futanari as a biological diagnosis would be anachronistic. Let us examine these claims against historical and biological evidence.

1. Historical evidence of anatomical usage



In recent historical studies:

In S. Yamamoto’s From Male Shamans to Hermaphrodites in The Illustrated Scroll of Illnesses (2018), there is an entry titled “Futanari” (二形), which depicts an intersex soothsayer, seemingly based on Heian-period male shamans. Yamamoto explicitly states: “Having both male and female sex organs, the futanari is ultimately neither a man in women’s clothes nor a woman in men’s clothes.” This demonstrates that futanari was used to refer to individuals whose anatomy presented traits of both sexes — what today we would call intersex or hermaphroditism.

Leslie Winston, in Intersex Figures in Modern Japanese Literature and Art, uses “futanari or intersexual” almost interchangeably: “I use the word hermaphrodite for futanari or intersexual when historical accuracy demands it.” This confirms that modern scholarship links the term to real anatomical duality, not only symbolic or performative androgyny.

The emakimono Yamai no Sōshi (Heian–Kamakura periods) depicts individuals with traits of both typical male and female genitalia. This further reinforces the anatomical usage of the term.

While it is true that words with this structure can be metaphorical, historical usage shows that futanari referred to actual physical duality. Claims that it was “generally” metaphorical ignore documented anatomical cases.

2. Edo period and anatomical observation



During the Edo period, the term may have expanded to include aesthetic or social androgyny, but that does not erase its earlier anatomical use. Works like Wakan Sansai Zue (1712) formally classified futanari as people of “dual form,” providing examples of bodies with both male and female features. Historical sources make clear distinctions between:

Onnagata (male actors portraying women)

Wakashu (adolescent boys)

Futanari (individuals with both male and female anatomical traits)

This distinction underscores that Edo-period scholars observed, recorded, and classified people based on anatomy, not metaphor or performance. Repeated records in chronicles, illustrations, medical texts, and dictionaries confirm that these were empirical observations.

3. Biological considerations



Chromosomes do not define phenotypic sex on their own. The presence of XX or XY chromosomes is irrelevant if the individual has functional primary sexual organs. Biological sex is determined by the type of functional gonad and the production of gametes. Therefore, an individual with testicles, even with a feminine body appearance, is biologically male. Secondary sexual characteristics — such as breasts, voice, hips, or fat distribution — do not define biological sex.

Intersex conditions or Differences in Sexual Development (DSD) illustrate that functional male genitalia can coexist with female secondary traits. These variations are legitimate biological phenomena and do not negate reproductive dimorphism. Claims that futanari is “always female” or purely fictional ignore these biological realities.

4. Social classification in the Meiji period



During the Meiji period, many intersex individuals were socially classified as female based on feminine external traits (breasts, rounded hips, voice), even when biologically male. This classification was observational and phenotypic, not genetic or reproductive, as such knowledge was unavailable. Therefore, the association of futanari with femininity in this period reflects social perception, not biological sex. Reducing futanari to erotic fantasy ignores centuries of historical observation and social classification.

5. Differences between identity, secondary traits, and biological sex



Modern artistic and literary portrayals of futanari as female do not alter historical or biological classification. A character called a woman is not biologically female without functional female reproductive organs. Similarly, narrative intention or secondary sexual traits do not define biological sex. Historically, futanari encompassed individuals with:

Ambiguous genitalia

Coexisting male and female traits

Pronounced androgyny

This was a neutral category based on observation, not restricted to feminine association.

6. The Chinese influence: “èr gēn”



The term “èr gēn” (二根) from Han-period China referred to individuals with coexisting masculine and feminine traits, including ambiguous genitalia and breast development in males. Contrary to claims that it was merely symbolic, Chinese literary, medical, and legal texts document these individuals in real social contexts. When this concept reached Japan during the Asuka period, it integrated with yin-yang philosophy, which was applied practically to classify intersex individuals as manifestations of masculine-feminine duality.

7. Summary


8. Futanari predates the Edo period, appearing in Heian and Kamakura records to describe individuals with ambiguous or dual sexual characteristics.


9. Historical sources distinguish between social roles (onnagata, wakashu) and anatomical duality (futanari).


10. Biological sex is determined by primary sexual organs; secondary traits, gender identity, or social labels do not override anatomy.


11. Intersex and DSD conditions demonstrate legitimate variation in sexual phenotype.


12. Social perception, as in the Meiji period, may have influenced classification, but does not redefine biological reality.


13. Chinese concepts such as “èr gēn” influenced Japanese understanding, linking observed anatomy to philosophical frameworks like yin-yang.


14. Modern artistic conventions portraying futanari as female are not historically or biologically authoritative.



In conclusion, futanari was historically a term for individuals with observable dual sexual characteristics, documented in medical, literary, and artistic sources long before modern eroticization. Recognizing this distinction clarifies historical, biological, and social perspectives, separating anatomical reality from social perception, narrative identity, and modern artistic conventions.

First Attested Use of the Reading “ふたなり” (Heian Period)

Lexicographical and etymological research shows that the reading ふたなり (futanari) for 二形 is attested since the Heian period, appearing in lexical additions as well as in literary and folkloric descriptions. Historical dictionary entries explicitly indicate “attested since the Heian period” for both the reading and the usage of the term in contexts describing individuals with dual sexual characteristics. This demonstrates that the word—both as the common reading of the kanji and as a named concept—already existed at that time.

Visual and Textual Evidence: Yamai no Sōshi / Byōsōshi (Late Heian)

One of the most direct and frequently cited pieces of evidence is the emakimono known as Yamai no Sōshi or Byōsōshi, a picture scroll depicting diseases and deformities, dated to the end of the Heian period or the beginning of the Kamakura period. In this scroll appear several vignettes of “illnesses” and “anomalies,” among which is a figure labeled 二形（ふたなり）の男—literally “a man of two forms / futanari.” The scroll does not present the figure as a mere abstract allegory; rather, the context is the depiction of real human ailments, deformities, and conditions documented in medical and folkloric accounts. This places the classification much closer to a medical or ethnographic framework than to a purely literary metaphor.

Importantly, both the image and the label in the Byōsōshi are interpreted by art historians and scholars of traditional medicine as representations of cases that, within the medical-religious discourse of the period, were considered forms of hermaphroditism or dual sexuality. In other words, the scroll records a “type” and assigns it a label—behavior typical of a classificatory system.

Recent academic research also points to a connection between the category 二形 / futanari and male shamans (otoko-miko), who in certain historical contexts dressed or acted in feminine ways and were described as possessing a sexual ambiguity that placed them outside the binary categories of the social body. Essays on religious representation, shamanism, and the performativity of sex in the Heian period show that such figures were represented and classified in terms corresponding to what would be understood as “dual form” (二形). These studies interpret the “futanari” figure in the Byōsōshi as possibly based on real models.

During the Heian period (794–1185), the term futanari (ふたなり／二形) was used in Japan to designate individuals with sexual characteristics of both sexes, being understood as a real physical condition rather than merely a symbolic or fictional idea. The word derives from the characters 二形, literally “two forms,” and appears in both visual and textual records of the time dealing with bodily anomalies and natural phenomena. The most well-known example is the illustrated scroll (emakimono) Yamai no Sōshi or Byōsōshi, produced at the end of the Heian period or the beginning of the Kamakura period, which depicts various human diseases and deformities. In this scroll, there is a figure explicitly identified as 二形（ふたなり）の男, “a man of two forms (futanari no otoko).” The inclusion of this image within a series of medical and descriptive records of real human bodies indicates that the term was applied to people who were actually observed and documented, not to symbolic or mythological characters.

Lexicographical studies confirm this reading. The 日本国語大辞典 (Nihon Kokugo Daijiten) and the 大言海 (Daigenkai) record the use of the word futanari since the Heian period with the meaning of “a person possessing both sexes” or “hermaphrodite,” without any allegorical connotation. The etymology shows that futanari is the phonetic reading that became established for the ideogram 二形, which had already been used since the Asuka period in records describing cases referred to as “two natures” (futari no dōji), but which, during the Heian period, came to be read as futanari and applied directly to human beings.

Nihon Shoki (720 CE, based on records from the Yamato court)
Scroll 19 – 21st year of Empress Suiko (599 CE)

> “於難波宮生子二形，一男一女，名曰二形童子。”

“At the Palace of Naniwa, a child of two forms was born—one male and one female. They were called a ‘child of two forms.’”



Kanji used: 二形 (the same used later for futanari)
Historical reading: futari no dōji (not futanari, but referring to the same concept)

Digital source:
https://dl.ndl.go.jp/pid/1916381 (p. 278)