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By 2030, over 30% of the Japanese population will be 65 or older, foreshadowing the demographic changes occurring elsewhere in Asia and around the world. What can we learn from a study of the aging population of Japan and how can these findings inform a path forward for the elderly, their families, and for policy makers? Based on nearly a decade of research, Aging and Loss examines how the landscape of aging is felt, understood, and embodied by older adults themselves. In detailed portraits, anthropologist Jason Danely delves into the everyday lives of older Japanese adults as they construct

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Over the last two decades, there has been a rapid rise in the proportion of older adults in prisons across the world. While the cause for this trend depends on local demographic, legal and social circumstances, ethnographic attention to this issue remains sparse. This commentary examines the contributions of two recent books on older adults in prisons in order to highlight key questions and findings that might provide a foundation for future research for the anthropology of aging and the life course. Despite focusing on different national contexts, both works reveal the disproportionate harm to older adults as a result of incarceration, as well as the ways individuals cope, even in very restrictive institutional environments. I conclude by stressing the need for more ethnographic attention to the growing overlap between aging and the carceral (in and out of prisons), and the importance of this research for questioning our broader assumptions about aging, care, crime and justice.

Convivial meeting places that cultivate a sense of purpose and belonging are a key to happiness among the rapidly growing cohort of elderly people in Japan.

This is a Book Review for the ethnography: Reluctant Intimacies: Japanese Eldercare in Indonesian Hands

Care work requires a vulnerability and ethical responsiveness towards the cared-for, including an openness to ebbs and flows of affective intensity. For care workers, affective vulnerability is not only a precondition for good care but can also precipitate exhaustion, neglect, and even violence under precarious political and economic conditions. I argue that the concept of vulnerability allows us to trouble the distinction between the supposed oppositional forces of care and violence, allowing us to imagine other possible ways of being in the world with others. Drawing on ten months of fieldwork in Kyoto, Japan, I describe how care workers constitute a human infrastructure whose vulnerability facilitates flows of compassion and cruelty, erotic intensity and heavy fatigue. Care workers' narratives reveal a process of striving to embody vulnerability and sustain moral selfhood without breaking down.

Care work requires a vulnerability and ethical responsiveness towards the cared-for, including an openness to ebbs and flows of affective intensity. For care workers, affective vulnerability is not only a precondition for good care but can also precipitate exhaustion, neglect, and even violence under precarious political and economic conditions. I argue that the concept of vulnerability allows us to trouble the distinction between the supposed oppositional forces of care and violence, allowing us to imagine other possible ways of being in the world with others. Drawing on ten months of fieldwork in Kyoto, Japan, I describe how care workers constitute a human infrastructure whose vulnerability facilitates flows of compassion and cruelty, erotic intensity and heavy fatigue. Care workers' narratives reveal a process of striving to embody vulnerability and sustain moral selfhood without breaking down. Keywords: affect, vulnerability, care work, elderly, Japan

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