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This chapter has been specifically written for readers interested in incorporating positive education into practice. Expanding on concepts and models first introduced in Chapter 1, it starts with an overview of commonly used wellbeing models and frameworks from positive psychology adapted for application in schools. The chapter also explores the significance of positive education in enhancing educator wellbeing and shares experienced-based insights on how positive education has been implemented effectively, or not. As part of this, the chapter identifies common implementation challenges and offers key recommendations for achieving success. Aligned to this book’s overarching objective of connecting theory with practice, it provides empirical and practical insights, including a Positive Psychology in Practice case study of a UK educator’s experience with embedding positive education in further education (FE).

The aim of this chapter is to introduce the aims of the book, how it is structured and introduce the main concepts of positive psychology and positive education. This includes a brief history of positive psychology and how it led to its application in schools as positive education. The chapter introduces positive education, what it is, why wellbeing is important in education and some of the main frameworks for positive education being used in schools. A rationale for why the focus of this book is on positive education and at all levels of those involved in education in the UK is also provided. Namely, to address whether positive education is too positive for the UK (Robson-Kelly, 2018).

Climate change is recognised as a severe threat to human and planetary wellbeing. Many children and young people around the world have chosen resistance as their form of resilience in the face of the climate and biodiversity crises that threaten their current and future wellbeing. Their activism has widened the discourse pertaining to the climate emergency from a narrow focus on technical and scientific sources, bringing the discussion into broader public consciousness. In Aotearoa (New Zealand), the context for youth climate activism also reflects commitments to Māori, the Indigenous people, and to Pacific Peoples, given the ongoing impacts of histories of colonisation. This chapter draws from a range of focus group interviews with young Aotearoa (New Zealand) high school climate activists, and Māori and Pacific children and young people ranging in age from 10 into their 20s. Data were gathered during a recent small-scale project to develop a wellbeing guide which accompanies a climate change education programme for schools. It identifies the collective, collaborative leadership exhibited by these young people of diverse backgrounds, as well as their sophisticated analysis and advocacy for urgent remedies to address the climate crisis. It is argued that, instead of focussing on the blinkered continuation of restrictive assessment-driven pedagogies, teachers need to meet the moment of the current convergence of inter-related crises which include, along with the climate emergency, biodiversity loss, pandemic related exacerbation of socio-economic inequities, global conflict, and the unsustainable agenda of current global neoliberal economics. This can be done by supporting children and young people with knowledge and skills for climate action as they seek hope through active participation in endeavours to reshape their potential futures.

Building on the introduction to positive psychology and positive education in Chapter 1, the aim of Chapter 3 is to focus on wellbeing and positive education in secondary schools. This includes an overview of approaches to intervening in mental health (‘traditional’ and those which draw on the principles of positive psychology) that have been used in schools, and the factors that can influence their outcomes. When and how to apply interventions across three levels: the system, the community, and the individual, are also explored, alongside four different approaches: whole school, whole class, small group, and one-to-one. The chapter draws on up-to-date research and practical experience in secondary school settings, and includes a case study of Positive Psychology in Practice, based on the delivery (by the author) of a multi-component PPI (mPPI) – The Hummingbird Project, which has now been delivered to approximately 4,000 students in 24 secondary schools across the North West of England. The effectiveness of the mPPI, key lessons learned and insights gained are shared, including how to overcome the challenges of working in a culture not conducive to positive education.

The importance of well-being at all ages is well-argued theoretically and experimentally, with it having a special place during adolescence and young adulthood, largely because of its association with mental health. Thus, it is important to better understand influences affecting the well-being of Generation Z and explore plans for adequate interventions. In addition, with factors pointing to high psychological well-being among Gen Zers, there are grounds for positive expectations for this generation. This can help optimize programs to improve mental health at a young age, which has important implications for the whole life spectrum.

This chapter presents a spiritual or wisdom-based approach to development, its rationale, conceptualization, methods and examples of applications. The politics of being proposes that societies explicitly make the fulfillment (‘being’) of all its members – humans and non-humans – their main goal, which should guide the development and implementation of public policies. It stands in opposition to the current development paradigm focused on economic growth or ‘having’, and rooted in a set of modern western values – individualism, materialism, reductionism, anthropocentrism, etc. By nourishing our relational nature, the politics of being can address the root causes of the meta crisis the world is facing, reconciling human flourishing with sustainability and supporting the cultural evolution that is needed. It proposes a dialogue between wisdom and science, the two main areas of knowledge, to guide its design and implementation. It conceptualizes ‘being’ as the actualization of our truest ‘being’ and our highest ‘being’. This means that societies should provide the right conditions for their human members to express themselves and fulfil their healthy aspirations, as well as to develop human virtues and qualities. Wisdom traditions and spiritual teachings offer relevant insights into the nature of human fulfilment and the process of spiritual evolution that can be applied to societies. They emphasize the cultivation of spiritual values and qualities such as love, peace, happiness, life, mindfulness, mystery and the understanding of interconnectedness. In recent decades, these qualities have become areas of scientific research and been at the core of social change and development initiatives. Together they can serve as the foundations of the politics of being and allow to identify actionable public policy agendas in many sectors mainly based on existing examples.