Pono: a way of being and doing in Native Hawaiian culture that guides us to do what is right ([11]).

Creating Pono Schools (CPS) and Growing Pono Schools (GPS) were funded by the Native Hawaiian Education Program under the US Department of Education, with a primary aim of reversing the status of Native Hawaiian students as lagging most other groups in academic success. The overarching goal was ensuring that culturally responsive learning frameworks, principles, and concepts were integrated into educational spaces, particularly around being pono (i.e., doing what is right). Through the lessons, students learn about their own culture through the lens of Native Hawaiian culture. These programs were designed to empower Native Hawaiian and all students, strengthen educator capacity to teach through a cultural lens, and preserve cultural identity. CPS and GPS intentionally focus on pono as a highly valued Native Hawaiian cultural concept that fosters positive relationships which then lead to better academic outcomes, consistent with research demonstrating the effectiveness of culturally responsive approaches in Hawai‘i ([7]). This aligns with universal design principles that benefit all learners ([16]).

This manuscript presents a retrospective mixed-methods program evaluation with a comparative perspective of two sequential culturally grounded initiatives: Creating Pono Schools (CPS) and Growing Pono Schools (GPS). The purpose is to examine how culture-based, strengths-oriented approaches grounded in pono and Native Hawaiian values contribute to student outcomes, school climate, and system-level educational practices in Hawai‘i.

The project team sought to answer the following questions:

1) What changes in student outcomes (e.g., belonging, responsibility, pono-based behaviors, and engagement) are associated with CPS and GPS participation?

2) How do educators and administrators describe changes in school climate, relationships, and culturally grounded practices across CPS and GPS?

3) In what ways does GPS extend and scale the relational and cultural foundations established through CPS?

Our intention is to share our story and the lasting impact of the two projects, supported by data associated with outcomes and impacts. In addition, the manuscript illustrates the power of culturally based education and the value of pono as associated with education and students’ ability to thrive in public school systems. While people may argue that learning about and through Native Hawaiian culture in public schools is not appropriate, there is evidence to support the benefits of teaching all students through a cultural lens, which in Hawai‘i should appropriately be that of the host culture ([8]). Data on Native Hawaiian culture-based education illustrates that students from all cultures can learn about their heritage and develop a stronger sense of identity, belonging, and self-efficacy, all of which support their ability to thrive in school settings ([9]).

To provide a foundational understanding of CPS and GPS, Table 1 provides a comparison of the two. It is important to note that GPS did not replace CPS but built upon it to provide a curriculum that could be shared across the state to expand the best practices of CPS. Table 1 is followed by a discussion of both CPS and GPS.

Table 1. CPS and GPS Comparison.

While CPS laid the relational and cultural groundwork to support meaningful change, GPS built upon the groundwork by developing pono-based sustainable instructional resources.

Data were collected to evaluate project implementation and outcomes. Neither CPS nor GPS were designed as research studies. However, relevant and useful data were collected using a mixed-methods program evaluation design integrating quantitative survey data, qualitative interview and reflection data, and school-level indicators for each of CPS and GPS.

1.3.1. Sites and Participants

CPS (2008-2012) was implemented in three schools (elementary, high school, and alternative school), serving approximately 900 students and involving 27 teachers. Evaluation data included 304 students, 16 teachers, and 3 administrators.

GPS (2011-2015) expanded statewide access via curriculum dissemination. Evaluation data were collected from 387 students, 18 teachers, and 2 administrators across participating schools.

1.3.2. Grade Levels

CPS and GPS together spanned elementary through high school (K-12), with GPS curriculum explicitly designed for grades 3 - 12 with adaptations made for grades K-3.

1.3.3. Participation and Dosage

For both CPS and GPS, evaluation data reflect classrooms and teachers that program staff worked with directly. The selection and use of the materials was primarily decided upon by classroom teachers, with support from project staff. Thus, implementation was uneven across classrooms which introduced variability that likely influenced the documented outcomes and prevented our capacity to accurately determine the dosage received by individual students.

1.3.4. Measured Constructs and Survey Tools

Student surveys in CPS and GPS assessed three primary constructs:

Pono behaviors (e.g., conflict resolution, prosocial actions such as helping peers)Attitudes toward school/engagement (e.g., effort, motivation, participation)Perceived family encouragement (support for academic effort)

Constructs were measured using Likert scales (1 - 5) with higher scores indicating stronger endorsement. GPS survey scores demonstrated high baseline means (approximately 4.0 - 4.4), indicating generally positive initial conditions.

While formal reliability coefficients were not consistently available across phases, instruments were iteratively refined to align with program content.Pre–post comparisons of student survey responses in CPS indicated statistically significant increases in pono behaviors, attitudes toward school, and perceived family encouragement, based on project-level analyses of survey data. GPS pre-post analyses did not show statistically significant increases in academic engagement, pono behaviors, or lifelong learner indicators, a result attributed partly to high baseline scores.

1.3.5. Data Collection

Data sources included:

Student pre–post surveys (CPS and GPS).Teacher and administrator interviews.Student reflections and open-ended responses.School-level indicators (e.g., attendance, graduation, discipline) as found in school reports and publicly available state data systems ([5]).CPS evaluation data were collected throughout all four years of the project.Most GPS data were collected during Years 3 - 4 due to Hawai‘i State Department of Education data access delays.

1.3.6. Analytic Approach

Quantitative analyses primarily involved pre–post comparisons of survey responses. Qualitative data were analyzed thematically to identify patterns in relational change, cultural identity development, and school climate. Findings were integrated across data sources to identify convergent patterns.

1.3.7. Pre-Post Analyses and Sample Sizes

Pre-post survey analyses were conducted using available student data within each project. Due to variations in participation across schools, years, and data collection windows, analyses reflect available samples rather than fully matched longitudinal cohorts in all cases.

Sample sizes for student analyses were as follows:

CPS: N = 304 students (survey data)GPS: N = 387 students (survey data)

Students in Hawai‘i’s public schools navigate educational systems shaped by longstanding historical, social, and economic inequities. The historical context most significantly impacts Native Hawaiian students. The results of the inequities are often misinterpreted as student based deficits; however, they are better understood as indicators of systemic misalignment between schooling structures and Native Hawaiian ways of knowing ([10]).

Native Hawaiian students in Hawai‘i’s public schools rank among the lowest of all ethnic groups on nearly every measure of educational success ([8]; [20]). Native Hawaiian students are more likely to:

Have lower levels of academic proficiency, as reflected in standardized assessments in English language arts and mathematics ([5]; [20]). Be over-identified in special education, a longstanding pattern documented in early Native Hawaiian education assessments ([18]; [8]).Come from economically disadvantaged backgrounds, with over half of Native Hawaiian students receiving subsidized lunches compared to approximately one-third of non-Native Hawaiian students, reflecting persistent socioeconomic inequities across time ([18]; [20]; [8]; [5]).Have among the lowest graduation rates and highest grade retention rates relative to other student groups ([20]; [8]; [5]).Have the highest rates of juvenile arrest ([18]; [8]).Have higher rates of chronic absenteeism ([20]; [5]).Have lower rates of on-time high school completion ([20]; [8]; [5]).Have greater exposure to health and safety-related risks, including substance use and other risk behaviors ([8]).

Our work aligns with evidence that indicates that these disparities do not represent deficiencies among Native Hawaiian learners. Instead, they reflect the cumulative effects of an educational system that has historically not acknowledged Native Hawaiian epistemology—including knowledge, culture, language, and community strengths—as foundational to learning and wellbeing. When educational environments are culturally grounded and relationally anchored, Native Hawaiian students have demonstrated high levels of engagement, persistence, and success ([8]).

Similarly, the [6] has indicated that many students (not just Native Hawaiian) do not feel like they belong at school and are often truant due to bullying, harassment, and perceptions that schools are not safe ([4]). By contrast, school climates that are positive and foster a sense of belonging have been demonstrated as critical to engagement and success of all students ([6]). CPS and GPS both positively influenced these factors, as presented below.

Although Native Hawaiian students experience persistent educational disparities, they also demonstrate resilience through cultural, familial, and community strengths aligned with their cultural identity ([1]).

This is true for students of many minority groups wherein a student’s cultural identity fuels their learner identity and their learner identity fuels learner agency. Conversely, when schools dismiss or marginalize cultural identity, students may struggle with engagement and self-efficacy. Research on culturally relevant pedagogy ([15]), funds of knowledge ([3]), and culturally sustaining pedagogies ([15]) all emphasize that validating cultural identity in schools is key to fostering student agency, resilience, and academic success.

Implementing asset-based pedagogies ensures that all students—especially those from historically marginalized backgrounds—see themselves as competent, knowledgeable, and worthy contributors to the learning process. CPS and GPS do just this.

CPS was funded from 2008 to 2012 in collaboration with three schools on the East coast of O‘ahu Island: Blanche Pope Elementary School, Kailua High School, and Olomana School (an alternative school for students with emotional-behavioral issues). Another partner was ALU LIKE, Inc., a non-profit promoting use of Native Hawaiian values in educational and social services.

Rooted in pono and other Native Hawaiian values and ways of knowing, CPS promoted social-emotional learning and addressed bullying through culturally based approaches centered on student voice, identity, and collective responsibility. Social-emotional learning equips students with the social, cultural, and interpersonal skills needed to build respectful, harmonious, and safe school communities ([17]). The definition of pono used in our work is aligned with living with respect and supporting harmony for all. This includes living in balance, making right choices, and fostering positive relationships. CPS also integrated culture‑based lessons that strengthen students’ sense of identity, place, and community. Rather than functioning as a standalone curriculum, CPS emphasized pono as a schoolwide way of being and doing. The initiative supported schools in embedding pono into everyday interactions, expectations, and shared norms through student led campaigns, educator learning, and relational practices that fostered respect, harmony, and safety across the school community.

3.1.1. Sample Activities Implemented through CPS

CPS activities varied across schools but consistently emphasized relationship‑building, cultural grounding, and student leadership. Activities were typically co-facilitated with ALU LIKE, Inc. and the CPS team. Examples of activities that were implemented at all participating schools included:

Pono campaigns led by students to promote positive behaviors and shared values (see Pono Campaign 2011 at https://www.youtube.com/watch?v=eo_Tq-WkyCs).Student-led media development as a way to articulate and disseminate each school’s pono vision and to promote positive messages (see https://labor.hawaii.gov/hcrc/growing-pono-schools/ and https://www.youtube.com/watch?v=l4pNvckraws ). Examples include Kailua High students producing public service announcements and a documentary about compassion/peace, and hosting “Movie & Message Night” to promote positive behavior and messages to school/community audiences.Ho‘oponopono¹ inspired circle routines to support conflict resolution and relational repair.Positive peer mentoring initiatives.

In addition to the above-described activities at all participating schools, CPS also conducted activities tailored for each school, as described below.

Structured ‘ohana (family) engagement activities specific to Pope Elementary

3.1.2. Activities Specific to Pope Elementary

At Pope Elementary there were multiple schoolwide ‘ohana engagement events (e.g., pumpkin carving, turkey trot, makahiki games, ipu-making). These activities were implemented in collaboration with ALU LIKE, Inc. In addition, the CPS team made a point to share photos and videos online and mailed framed family photos to participants after events to reinforce ‘ohana engagement and visibility. With support from an expert with a doctoral degree in traditional Native Hawaiian landscape, the CPS team also led establishment of a sustainable school garden using traditional Native Hawaiian agricultural practices, which the students named Ka Māla Lani (our heavenly garden).

3.1.3. Relational Inclusion Practices Specific to Kailua High School

At Kailua High School a weekly event called “Lunch Buddies” intentionally brought general education students together with students identified for special education services in order to build belonging and connection through shared lunches. CPS also supported the school’s initiative called “Spread the Word to End the Word” which is a student-led effort to eliminate the “R-word” (“retard(ed)”) from everyday speech.

3.1.4. Student Celebrations and Culturally Grounded Activities Specific to Olomana School

CPS led quarterly activities connected to school celebrations and positive behavior supports, incorporating Native Hawaiian value-based activities, for example laulima (teamwork) delivered in group settings. CPS also worked to enhance ‘ohana engagement and attendance through culturally grounded programming including ‘ohana nights and showcasing of students work at various events.

CPS served approximately 900 students and 27 teachers across Blanche Pope Elementary School, Kailua High School, and Olomana School. Data were collected from 304 students, 16 teachers, and three administrators through surveys and interviews.

Pre-postsurvey data from 304 students demonstrated significant increases in the three core constructs measured by the CPS student survey: 1) pono behaviors (e.g., talking to others to stop an argument), 2) attitudes toward school (e.g., trying hard to do well), and 3) perceptions of family encouragement to study hard.

While statistical tests provided useful descriptive trends, the purpose of this manuscript is to 1) present a framework and lessons that are culturally relevant and responsive, and 2) provide information on the impact of two sequential culturally grounded initiatives (CPS and GPS). Therefore, a high-level, integrative summary of impact, rather than a detailed statistical analysis, is most appropriate for capturing the culturally embedded, relational, and systemic nature of CPS and GPS.

3.3.1. CPS Student Outcomes

Student self-report data reinforced these findings. Across CPS sites, over 90% of students strongly agreed or agreed that CPS helped them do better in school, supported them in life outside of school, and increased their practice of pono behaviors in and out of school. Open-ended reflections further illustrated these shifts, with students describing increased kindness, responsibility, and willingness to “do the right thing even when no one is watching.”

3.3.2. Educator Reports on Student Outcomes and School-Level Outcomes

Teacher data (N = 16) aligned with the student-reported changes and illustrated broader school-level impacts. All teachers reported that CPS made the school more pono; increased collaboration among teachers, staff, and parents; strengthened the feeling of ‘ohana; and increased pono behaviors among students and staff in daily practice. Teachers also noted that these relational and cultural shifts contributed to greater academic responsibility and engagement, reinforcing student-reported improvements in attitudes toward school.

Administrator perspectives provided additional evidence of schoolwide change. One principal indicated that CPS helped teachers to “embrace Hawaiian culture as a way of life,” noting increased ownership, teamwork, collaborative visioning, and culturally sensitive ways of thinking and behaving. Another principal reported that integrating Native Hawaiian culture through CPS increased family involvement, with parent engagement becoming continuous. This principal emphasized the role of appreciative inquiry in valuing parent and community perspectives and inviting them into shared problem-solving and decision-making to support student success.

In addition to the measured survey constructs, qualitative data revealed broader relational and cultural outcomes, including reductions in bullying and harassment, more respectful peer interactions, and stronger norms around kindness and responsibility. Schools reported more positive, inclusive, and safe environments; improved student–teacher relationships; increased collaboration through ‘aha (working-together) circles; and a deeper sense of lōkahi (unity/harmony). Students also demonstrated increased cultural connectedness, including stronger ties to Native Hawaiian values and place, greater cultural pride, and a deeper understanding of pono as a guiding principle for behavior. Enhanced student leadership emerged as another key outcome, with students taking more active roles in shaping school culture, leading discussions, and designing pono-promoting projects.

CPS established the foundation of culture and relationships first and schoolwide “acts” of pono as daily practice, along with student leadership as catalysts for improving school climate. CPS outcomes show strong educator and student-perceived benefits and measurable shifts in targeted relational indicators.

One of the most significant findings from this work is the effectiveness of the role of pono as a guiding value within educational settings. Rather than functioning as a program or curriculum, pono served as a cultural value that shaped behaviors, expectations, and relationships. Schools that embraced pono as a way of being reported increased collaboration among teachers, stronger relationships with ‘ohana, and greater willingness among staff to integrate Native Hawaiian culture into daily practice. These findings align with statewide assessments showing that Native Hawaiian students thrive when educational environments reflect their cultural identity, knowledge systems, and community contexts ([8]).

Overall, CPS demonstrated that centering pono as a shared cultural value can strengthen relationships, improve school climate, and create the relational foundation for sustainable, culturally grounded educational change.

There are several mentionable limitations that should be considered when assessing these findings. The evaluation relied primarily on self-report data which do not have high reliability. The authors chose to present the findings through the lens of the culturally grounded purpose of CPS which emphasized relational change over the power of statistical analysis. Administrator perspectives came from only three principals, which limits broader generalization. Finally, CPS was implemented within communities with high concentrations of Native Hawaiians; this may limit the transferability of findings to schools with smaller populations of Native Hawaiians.

Funded from 2011 through 2015, GPS built upon the foundation laid by CPS. While CPS functioned primarily as a K-12 school-based relational and campaign-oriented culture initiative, the goal of GPS was to improve the academic engagement and outcomes of Native Hawaiian youth while positively impacting school climate through online dissemination across Hawai‘i. GPS began with the development of curriculum materials. These later evolved into a comprehensive curriculum package called Pono Life Skills. All of the final materials, curricula, and lessons are designed with a focus on culturally and place-based character education. Many of the GPS lessons integrate Native Hawaiian values through mo‘olelo (story), ‘ōlelo no‘eau (wise sayings, proverbs, or traditional expressions), and experiential place‑based activities. They are designed to deepen connections to self, place, and community, while increasing participants’ sense of belonging.

GPS was available online to schools across Hawai‘i, so the exact number of teachers and students who interacted with the materials is not available. However, the GPS evaluation included the collection of data from 387 students, 18 teachers, and 2 principals between Fall 2013 and Spring 2015.

GPS began with the implementation of various activities including 1) student leadership and media projects, including video production, public service announcements, and schoolwide campaigns such as the “E Ola Pono Campaign”; 2) a Youth Leadership Institute, where students engaged in slam poetry, storytelling, and activities that elevated student voice and belonging; and 3) ‘āina (land)‑based learning, including school gardens (e.g., Kealakehe Elementary School), lo‘i (wetland taro growing area) and fishpond restoration partnerships, and other Ka Māla Lani‑type efforts focused on hands-on, community-based stewardship and the revitalization of Hawaiian cultural knowledge.

Simultaneously, other curriculum materials were developed including:

Teacher lesson guides with step‑by‑step instructions.Student reflection sheets and journals.Cultural stories and mo‘olelo integrated into lessons.Hands‑on activities and experiential exercises.‘Aha circle protocols for group dialogue.Classroom posters and visual reminders of pono values.Family and community engagement suggestions to extend learning beyond the classroom.

The initial materials, curriculum, and activities developed and implemented ultimately led to the development of the Pono Life Skills Curriculum. The Pono Life Skills Curriculum includes five categories of lessons, with multiple lessons included under each category. The five categories are:

1)‘Ike Piko‘u—Sense of Self

Lessons in this strand help students explore personal identity, strengths, values, and emotions. At the same time, identity is rooted in cultural heritage, genealogy, and home values. Activities encourage self‑reflection, emotional regulation, and confidence in expressing one’s thoughts and feelings.

2)‘Ike Honua—Sense of Place

Students learn about their relationship to the land, their school, and their community. By learning about and experiencing their place, students develop a deeper understanding of where they come from and are more motivated to care for the environment and their community. Lessons emphasize belonging, responsibility to place, and understanding how one’s actions affect the larger environment.

3)‘Ike Kuana‘Ike—Sense of Community

This set of lessons focuses on empathy, compassion, and respectful interactions. Students practice listening, understanding different perspectives, and building harmonious relationships. Through these shared activities and service to their classroom, school, or community, students develop a strong sense of belonging and learn the value of contributing to the well-being of others.

4)‘Aha—Working Together

Collaborative circle‑based activities teach students how to communicate effectively, resolve conflicts, and make collective decisions. These lessons strengthen teamwork and reinforce the value of lōkahi (unity).

5)K-3 Lessons—Developmentally appropriate lessons tailored for younger learners, many of which overlap with the themes above.

While over 50 lessons were developed under GPS, the 13 described in Table 2 are considered exemplary and included in the Panorama Education’s Playbook. The Panorama Education’s Playbook is a nationally based professional learning library, demonstrating the transferability and relevancy of GPS lessons to an audience outside of Hawai‘i. Please note that each of the 13 lessons has a hyper link to take you to the online lesson.

Table 2. 13 GPS lessons included in panorama education’s playbook.

These 13 lessons represent clear alignment with: identity development, belonging, cultural grounding, social‑emotional learning, and strengths‑based education. The lessons are adaptable, culturally grounded, and effective across diverse school contexts, which helps explain why GPS was chosen for national dissemination.

It is important to note that the GPS curriculum is presented online in two slightly different formats. In the Ulukau Hawaiian Digital Library, Pono Life Skills (Grades 4 - 12) materials are presented in four categories from the original lesson book (Sense of Self, Sense of Place, Sense of Community, and Sense of Belonging) (https://ulukau.org/gsdl2.81/cgi-bin/cbeolapono?e=010off--00-1--0--010---4-------0-1l--11en-----00-3-1-000--0-0-11000&a=d&cl=CL1). However, the Growing Pono Schools website (https://cds.coe.hawaii.edu/growingponoschools/) has the most updated version of the lessons. Included are the original four categories for Grades 4 - 12 described above, with a separate Grades K-3 set added to encompass the full K-12 range.

GPS evaluation data were collected from 387 students, 18 teachers, and 2 principals between Fall 2013 and Spring 2015. Similarly to CPS, GPS evaluation data were collected through a mixed‑methods design that included student pre-post surveys (measuring GPS impact on pono behaviors, engagement, and lifelong learning), teacher and principal interviews, and school‑level indicators such as achievement, graduation, and school climate. Due to delays in Hawai‘i State Department of Education Data Governance approval, most evaluation data were collected during Years 3 and 4 of the project.

Evaluation tools were iteratively refined alongside curriculum development and piloting, ensuring alignment between instructional content and measurement instruments. Across data sources, GPS outcomes closely mirrored the CPS findings: relational, cultural, and attitudinal shifts were more visible qualitatively than statistically. Student surveys showed high baseline Likert scores (approximately 4.0 - 4.4 out of 5), which limited detectable statistical change; however, qualitative evidence consistently indicated improvements in engagement, responsibility, and pono-aligned behaviors.

4.5.1. GPS Student Outcomes

Students participating in GPS demonstrated stronger empathy, compassion, and respect, along with improved emotional regulation and a deeper sense of identity and belonging. These outcomes aligned with the Pono Life Skills lessons emphasizing ‘ike piko‘u (sense of self), ‘ike honua (sense of place), and ‘ike kuana‘ike (sense of community). Students also reported increased cultural pride, stronger connection to Native Hawaiian values and place, and a deeper understanding of pono as a guiding principle for behavior and relationships.

GPS was also associated with reductions in bullying and harassment, with students demonstrating more respectful peer interactions, greater willingness to intervene or seek help, and stronger norms around kindness and responsibility. Students took on more leadership roles as well, showing increased confidence in leading discussions, participating in collaborative decision-making, and initiating pono-promoting actions within their school communities.

4.5.2. Educator Reports on Student Outcomes

Teachers and principals indicated that students became more caring, respectful, and pono-minded with peers. They reported decreases in fighting, bullying, teasing, and disciplinary referrals, along with stronger feelings of ‘ohana and emotional safety in classrooms. Educators also noted improved engagement and leadership, particularly among students who had previously been marginalized in traditional academic spaces. Teachers emphasized that students were applying Native Hawaiian values—such as kuleana, ho‘ihi, and mālama—across subjects and social contexts, echoing CPS administrator reports of cultural worldview shifts among staff.

4.5.3. School-Level Outcomes

Across schools implementing GPS, school-based impacts reflected measurable improvements in climate, belonging, and relational well-being. These findings align with broader research on culturally grounded, Native Hawaiian-based educational approaches, which consistently show that integrating Native Hawaiian values strengthens student engagement, reduces harmful behaviors, and improves school connectedness.

Schools reported more positive, inclusive environments; stronger student–teacher relationships; and increased collaboration through ‘aha (working-together) circles. Teachers described deeper rapport with students, more positive classroom climates grounded in aloha and kuleana, and stronger peer relationships. Students demonstrated increased willingness to participate in collaborative activities and showed improved peer mediation, self-regulation, and pono-aligned interactions across grade levels. Many students also reported greater pride in being Native Hawaiian, greater pride in living in Hawai‘i, and increased motivation to contribute positively to their school and community.

4.5.4. Quantitative Highlights

Although mean increases on student surveys were not statistically significant, possibly due to high baseline scores, several school-level indicators illustrated positive trends. For example, graduation outcomes were strong: Kailua High School maintained diploma graduation rates of approximately 94% - 98% across project years, and Olomana School reached 100% diploma graduation by Year 3.

GPS built on the foundation established through CPS by centering pono, culture, and relationships as the basis for schoolwide transformation. Evaluation data collected through student surveys, educator interviews, and school-level indicators showed that GPS supported meaningful shifts in student engagement, cultural connectedness, and relational well-being. Although quantitative changes were limited by high baseline scores and delayed access to state-level data, qualitative findings consistently demonstrated improvements in pono-aligned behaviors, emotional safety, and student leadership. Teachers and principals described students as more caring, respectful, and pono-minded, with fewer conflicts, stronger peer relationships, and increased willingness to participate in ‘aha circles and collaborative decision-making. School-level indicators also reflected improvements in climate, belonging, and cultural pride, with several schools showing gains in academic achievement and strong graduation outcomes. Together, these findings indicate that GPS deepened the cultural, relational, and behavioral shifts initiated through CPS and expanded the reach of the work through the Pono Life Skills Culture-Based Lessons.

Several limitations should be considered when interpreting GPS findings. Due to delays in Hawai‘i State Department of Education Data Governance approval, most evaluation data were collected in Years 3 and 4, limiting the ability to capture change across the full project period. Student survey data showed high baseline scores, which reduced the likelihood of detecting statistically significant gains despite qualitative evidence of growth. As with CPS, much of the evaluation relied on self-report data from students and educators, which may reflect social desirability or existing relationships within school communities. Finally, as with CPS, GPS was implemented within specific Native Hawaiian school communities which may limit the transferability of findings to communities with low concentrations of Native Hawaiians.

CPS and GPS suggest that culturally grounded learning environments can support student engagement and wellbeing by strengthening belonging, relational accountability, and meaningful connection to community and place. The Hawai‘i Department of Educations’ guidance similarly emphasizes that social-emotional learning design should be grounded in HĀ and built from community mo‘olelo and gifts, positioning culture and relationship as foundational conditions for learning and wellness.

This manuscript has multiple limitations. First, relevant data for student participants, such as discipline, attendance, and academic achievement, were unavailable or inconsistent across years, limiting the scope of quantitative comparisons. Second, as curriculum, lessons, and activities were developed, evaluation tools were refined to ensure alignment, resulting in inconsistencies between early and later data collection instruments. These limitations reflect the historical evolution of the work rather than deficiencies in the CPS or GPS initiatives or in the data collection practices employed.

Future work would benefit from the following:

More consistent, multi‑year data collection across participating schools,Expanded use of culturally grounded assessment tools aligned with HĀ,Deeper examination of long‑term impacts on student identity, belonging, and academic trajectories, andContinued collaboration with the Hawai‘i State Department of Education to integrate culture‑based indicators into statewide reporting systems.

Despite these limitations, the available evidence provides a strong foundation for understanding the value and impact of pono‑centered, culturally grounded educational approaches.