This study explored the positive effects of a six-week Social–Emotional and Ethical Learning^® (SEE Learning) program on resilience and social and emotional competences, adapted for elementary students in Daegu, South Korea, a region strongly affected by the first outbreak of COVID-19. A total of 348 third- and fourth-grade students from 15 elementary schools participated, and the curriculum was tailored, emphasizing key areas such as resilience, attention, kindness, attention training, and compassion. Repeated measures analysis of variance (RMANOVA) tests showed statistically significant improvements between pre- and post-tests in resilience and its subscales, including self-efficacy, tolerance of negative affect, positive support relations, power of control, and spontaneity, as well as in social and emotional competencies, including emotional regulation, social skills, empathy, and social tendencies. Despite a lack of maintenance in all areas, at follow-up, the mean scores for self-efficacy, tolerance of negative affect, and positive support relations, as well as emotional regulation, social skills, empathy, and social tendency, remained higher than pre-test levels, suggesting some lasting benefits. The findings underscore the potential of the SEE Learning program integrated with resilience, mindfulness, compassion, and ethical practices to enhance students’ resilience and social and emotional well-being. This study contributes to the growing body of evidence supporting the use of mindfulness and compassion-based SEL programs to mitigate the adverse effects of traumatic events on children’s mental health.

This paper aims to analyze mindfulness in education from a critical perspective. We first examine the historical underpinnings of human capital theory, which encourages educators to view students as efficient laborers in a neo-liberal society. Using the lens of Bourdieu’s capital theory, we further examine how mass media inadvertently distorts the definition of mindfulness by exploring the development of a specific mass media story and by identifying how mass media factors beyond headlines and titles reframe mindfulness. We argue that this type of reframing has created a public perception of students who practice mindfulness as not only successful in social relationships but also as valued laborers who expand economic growth. This analysis opens two doors of discourse. First, mindfulness in education should be de-capitalized and shifted toward a spiritual focus. Second, we ask educational writers and publishers to redirect mindfulness applications away from their original purpose.

This study examines the teaching practices of a Korean Ganhwa Seon master to shed light on an effective approach to helping practitioners engage in Seon practice. Few prior studies have analyzed methods of teaching Ganhwa Seon, which is a traditional Buddhist practice for achieving sudden enlightenment. Using the CRISPA framework, which entails connection, risk-taking, imagination, sensory experience, perceptivity, and active engagement, we conducted a single intrinsic case study by observing and interviewing a Korean Ganhwa Seon master during a seven-day retreat program. The participating Ganhwa Seon master incorporated all six CRISPA elements, with an emphasis on active engagement, connection, and risk-taking. In addition, compassion was an essential component of Ganhwa Seon teaching. The findings distinguish the teaching of Korean Ganhwa Seon from the teaching of Chinese Chan, highlight the unique features of instruction in Korean Ganhwa Seon, and provide insight into effective ways to teach Seon practice.