Most striking in the recent rise of suicide in Japan are the increase in suicide among young Japanese and the emergence of Internet suicide pacts. An ethnography of suicide-related Web sites reveals a distinctive kind of existential suffering among visitors that is not reducible to categories of mental illness and raises questions regarding the meaning of an individual "choice" to die, when this occurs in the context of an intersubjective decision by a group of strangers, each of whom is too afraid to die alone. Anthropology's recent turn to subjectivity enables analyses of individual suffering in society that provide a more nuanced approach to the apparent dichotomy between agency and structure and that connect the phenomenon of suicide in Japan to Japanese conceptions of selfhood and the afterlife. The absence of ikigai [the worth of living] among suicide Web site visitors and their view of suicide as a way of healing show, furthermore, that analyses of social suffering must be expanded to include questions of meaning and loss of meaning and, also, draw attention to Japanese conceptions of self in which relationality in all things, including the choice to die, is of utmost importance.

Existing models for understanding suicide fail to account for the distinctiveness of Internet group suicide, a recent phenomenon in Japan. Drawing from an ethnography of Internet suicide websites, two social commentaries in Japanese popular culture, and the work of developmental psychologist Philippe Rochat, I argue that participation in Internet suicide forums and even the act of Internet group suicide result from both a need for social connectedness and the fear of social rejection and isolation that this need engenders. These needs and fears are especially strong in the case of Japan, where the dominant cultural rhetoric ties selfhood closely to the social self that is the object of perception and experience by others. I show how such an understanding of Internet group suicide helps us to understand some of its basic characteristics, which are otherwise difficult to explain and which have puzzled the Japanese media and popular accounts: the "ordinariness" or casual nature of Internet group suicide, the wish for an easy or comfortable death, the wish to die with others, and the wish to "vanish." Internet group suicide sheds light on questions of Japanese selfhood in modernity and expands our understanding of suicide in Japan in general.

Western sociology of the body, despite its attempt to create a somatic approach to human existence, inevitably shares many of the rationalistic and Cartesian assumptions of wider Western sociology. A contrasting, and in many ways radically different approach is that found in both classical and contemporary Japanese thought. In this article two major contemporary Japanese theorists of the body - Ichikawa Hiroshi and Yuasa Yasuo - are introduced and their work examined as distinctive, and in the West virtually unknown, contributions to body analysis. Their views are briefly contrasted with some of the major themes of Western, and in particular British, sociology of the body and the implications of their work for future investigation of the human body are sketched out.

Loneliness, which is increasingly recognized as a public health concern, is not just a matter of individual psychology or cognition, but inherently social, cultural, and relational. It is an affective, subjective, and intersubjective reality, distinct from the physical reality of social isolation. This introduction to the thematic issues of Transcultural Psychiatry argues that the social and cultural nature of loneliness is an important area of study that requires interdisciplinary approaches and can particularly benefit from ethnography. Contributors explore concepts and expressions of loneliness in Japan, Kenya, Mexico, North Africa, Palestine, Russia, and the US. Cross-cutting themes include the importance of cultural expectations, practice, place, and recognition in the experience of loneliness. Loneliness is a culturally shaped experience that is problematized and medicalized across cultures, but it may also be fundamental to the human condition.

In recent years, loneliness has become widely recognized as a public health issue that impacts negatively both on physical and on psychological health, even increasing the risk of mortality. This article focuses on the relationships between social connection, loneliness, and meaning in life that emerged from a study of suicide website visitors and interviews with Japanese college students. It poses three questions: (1) Is the need to be needed and the strong desire for meaning in life unique to suicide website visitors or shared by Japanese college students? (2) Are the need to be needed and the need for meaning in life two separate types of mental pain that lead to loneliness, or are they interrelated?, and (3) What does meaning in life look like for Japanese college students? The interviews indicate that Japanese college students greatly value being needed and that they connect it closely to a sense of meaning in life. They exhibit a great fear of loneliness and understand meaning in life in a highly relational manner, rather than a cognitive one. The article therefore proposes that in Japan, relationships, especially those that include a strong perceived sense of being needed, are the foundation for meaning in life, but that such a strong need to be needed is also a manifestation of the fear of loneliness and social rejection.