This introductory essay defines "emotion pedagogies" by identifying their distinctive qualities-an inclusive embrace of emotions often presented in the form of lists of emotion words to be spoken as part of "I-messages;" treating emotions as teachable skill bundles, like other sets of skills conveyed along the model of formal schooling and thus involving a high degree of curricularization; and finally, the spread of emotion pedagogies as reflections and facilitators of Charles Taylor's "subjective turn," Foucault's "subjectification," and a unique self-managed and self-responsible neoliberal selfhood. We introduce each of the articles in this special issue and conclude with reflections on the transformative potential of emotion pedagogies.Tassä artikkelissa "tunnepedagogiikat" (emotion pedagogies) määritellään ilmiöksi, jonka ominaislaatuihin ja tavoitteisiin kuuluvat 1) tunteiden kattava hyväksyminen esimerkiksi tunnesanalistan avustamana, joita voidaan kayttää myös osana "minä-viestejä" ja 2) tunteiden käsittäminen taitoina, joita voi oppia ja opettaa muodollisessa koulutuksessa kuten muitakin taitoja. Tunne-pedagogiikkojen leviamistä ja suosiota käsitellään Charles Taylorin subjektiivisen käänteen ja Foucault'n subjektifikaation näkökulmista sekä heijastumina neoliberaalista tavasta nähdä minus uniikkina ja itsen päätöksistä riippuvaisena. Johdannossa esitellään myös kaikki erikoisnumeron artikkelit, ja lopuksi pohditaan tunnepedagogiikkojen transformatiivista potentiaalia.

Language is a means we use to communicate feelings; we also reflect emotionally on the language we and others use. James Wilce analyses the signals people use to express emotion, looking at the social, cultural and political functions of emotional language around the world. His book demonstrates that speaking, feeling, reflecting, and identifying are interrelated processes and shows how desire or shame are attached to language. Drawing on nearly one hundred ethnographic case studies, it demonstrates the cultural diversity, historical emergence, and political significance of emotional language. Wilce brings together insights from linguistics and anthropology to survey an extremely broad range of genres, cultural concepts, and social functions of emotional expression.

Discourse plays an important role in medicine, and medical discourse in the broadest sense (discourse in and about healing, curing, or therapy; expressions of suffering; and relevant language ideologies) has profound anthropological significance. As modes of social action, writing and speaking help constitute medical institutions, curative practices, and relations of authority in and beyond particular healing encounters. This review describes cultural variation in medical discourse and variation across genres and registers. It then surveys two approaches to analyzing medical discourse: conversation analysis (CA) and discourse studies echoing Foucault's work, attempting to spur dialogue between them. Such dialogue could be fruitful because, despite hesitancy to invoke macrosocial variables, conversation analysts as well as Foucaultian discourse analysts have reflected on medical authority. Finally, the article reviews recent attempts to contextualize closely analyzed interactions—written exchanges as well as face-to-face clinical encounters—vis-à-vis the global circulation of linguistic forms and ideologies.

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Divination is more dialogical than some diviners or anthropologists have made it appear. I analyze the transcript of one Bangladeshi divination event, comparing it with a dozen others performed by one diviner, Delwar, revealing how tenuously he manages to assign a single meaning to troubles, especially when clients openly compare his declarations with their intimate knowledge of those troubles. I explain how divinations could appear to be texts rather than emergent products of interaction. Diviners entextualize their declamations, doing their best to keep context at bay. Anthropologists who concentrate on textual products of divination—like Delwar's declamations—have made divination appear to enable groups to manage conflicts by transcending personal intentionality. Such representations elide troublesome interactive processes in which declamations emerge, meet potential rejection by clients, and are always vulnerable to recontextualization as clients might return to the diviner as events shift their perception of earlier divinations' accuracy.