Ronda Wagner's PortfolioI began teaching music in 1989, working at public elementary and middle schools in Illinois and Wisconsin while maintaining a private piano, flute and voice studio. Currently, I teach general music for grades PreK - 2 along with Children's Chorus and Recorder Ensemble for grades 3 - 5 at Trinity School of Durham and Chapel Hill. I have also served as Director of Music and Director of Children's Ministries at churches in Ohio, Illinois, and North Carolina. Prior to moving to Durham in 2013, I spent nine years directing a community-based children's choir and general music program in Princeton, New Jersey. Outside the music classroom, my interests include getting to know the language and people of Germany, where my family has lived on numerous occasions. I am married to my high school sweetheart Ross and we have four children, 16 year old identical twin daughters and two sons, aged 19 and 22.
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Cultural Connections Project 1: Global Collaborative Project (Video Synopsis)
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Cultural Connections Project 2: Scripted Duologue (GoAnimate)
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Cultural Collections Project 1: Finnish Themes (Google Maps)
- NCSU Map 1, Wolves
- NCSU Map 2, Summer on Campus
- Helsinki Map 1, Design Economy
- Helsinki Map 2, Arts
- Helsinki Map 3, Public Markets and Market Halls
- Helsinki Map 4, Food and Drink
- Helsinki Map 5, Helsinki at Play
- Helsinki Map 6, Helsinki in Motion
Cultural Collections Project 2: Tour Guide (History Pin)
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Cultural Collections Project 3: Finnish History (MyHistro)
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Cultural Collections Project 4: Curated Collection of Objects (Voicethread)
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Cultural Reflections Project 1: Where I'm From Poem (Prezi)
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Cultural Reflections Project 2: The Last Word on Finnish Lessons 2.0
Despite being chock full of statistics and footnotes, Finnish Lessons 2.0 is not a boring read; it captured my attention to the end. The Finnish educational system as outlined in this book seems to have so little in common with the American educational system that I found myself scratching my head and wondering why our country has not only shied away from implementing these proven ideas but, in contrast, has sometimes done nearly the complete opposite of them in formulating our current educational system. Indeed, the three Finnish paradoxes of "Less is More" outlined in this book are ideas which sparked my imagination to consider how we might adopt them for use in our own country.
Paradox number one entreats us to consider the surprising results when Finns teach less yet learn more. Finnish teachers spend fewer hours teaching, students attend fewer classes and do less homework overall, and the school day is shorter than in many other countries. Perhaps it is no coincidence that studies have shown Finnish students experience less stress and anxiety in schools than many of their peers in other countries.
Finnish students have fewer tests during their school years yet appear to learn more, the striking second paradox. While America, England and other countries are increasing the number of standardized tests students must take throughout their 13 years of schooling, Finland uses standardized testing only near the end of high school. Instead, Finnish children are assessed by tests their teachers create, by comprehensive evaluations after each semester and by voluntary national assessments for each grade level. For Finland, teaching to the test and using assessments created in an office far away from each classroom are not considered strong methods of education.
As Finland provides equal educational opportunities for all social groups and geographic regions, the third paradox emerges: enhanced equity through growing diversity. Since joining the European Union in 1995, Finland's cultural and ethnic diversity has grown more than in any other European Union country. This is especially true in larger Finnish cities where one fourth of the school population is immigrants. Regardless of this growing diversity, however, Finland has been successful reaching its goal to create equality among all students, regardless of income level, ethnicity or geographic location.
Considering that Finns have designed their educational system in part due to research in education carried out at U.S. universities, it seems logical that we ourselves ought to read, study and promote the same research trends in American schools. Instead of adding more classroom time, we need to consider the Finnish wisdom by emphasizing less teaching and homework in favor of broader ideas of what education can be, such as the Finnish idea of 15 minutes outside for every 45-60 minute lesson. After the stressful years of pushing standardized testing in our country, with dubious results, we would do well to bring assessments back to the teachers and classrooms, trusting that our teachers are professionals whose knowledge of their students' abilities should be key to making sure students are learning what they need to learn. Finally, it is long past time to change the frightening statistics of inequality in U.S. schools. Public schools should work to provide an equal education to students regardless of race, income, or geography.
Despite being chock full of statistics and footnotes, Finnish Lessons 2.0 is not a boring read; it captured my attention to the end. The Finnish educational system as outlined in this book seems to have so little in common with the American educational system that I found myself scratching my head and wondering why our country has not only shied away from implementing these proven ideas but, in contrast, has sometimes done nearly the complete opposite of them in formulating our current educational system. Indeed, the three Finnish paradoxes of "Less is More" outlined in this book are ideas which sparked my imagination to consider how we might adopt them for use in our own country.
Paradox number one entreats us to consider the surprising results when Finns teach less yet learn more. Finnish teachers spend fewer hours teaching, students attend fewer classes and do less homework overall, and the school day is shorter than in many other countries. Perhaps it is no coincidence that studies have shown Finnish students experience less stress and anxiety in schools than many of their peers in other countries.
Finnish students have fewer tests during their school years yet appear to learn more, the striking second paradox. While America, England and other countries are increasing the number of standardized tests students must take throughout their 13 years of schooling, Finland uses standardized testing only near the end of high school. Instead, Finnish children are assessed by tests their teachers create, by comprehensive evaluations after each semester and by voluntary national assessments for each grade level. For Finland, teaching to the test and using assessments created in an office far away from each classroom are not considered strong methods of education.
As Finland provides equal educational opportunities for all social groups and geographic regions, the third paradox emerges: enhanced equity through growing diversity. Since joining the European Union in 1995, Finland's cultural and ethnic diversity has grown more than in any other European Union country. This is especially true in larger Finnish cities where one fourth of the school population is immigrants. Regardless of this growing diversity, however, Finland has been successful reaching its goal to create equality among all students, regardless of income level, ethnicity or geographic location.
Considering that Finns have designed their educational system in part due to research in education carried out at U.S. universities, it seems logical that we ourselves ought to read, study and promote the same research trends in American schools. Instead of adding more classroom time, we need to consider the Finnish wisdom by emphasizing less teaching and homework in favor of broader ideas of what education can be, such as the Finnish idea of 15 minutes outside for every 45-60 minute lesson. After the stressful years of pushing standardized testing in our country, with dubious results, we would do well to bring assessments back to the teachers and classrooms, trusting that our teachers are professionals whose knowledge of their students' abilities should be key to making sure students are learning what they need to learn. Finally, it is long past time to change the frightening statistics of inequality in U.S. schools. Public schools should work to provide an equal education to students regardless of race, income, or geography.
Cultural Reflections Project 3: Travel Writing (Blog)
Heaven on Earth
by Ronda Wagner
In my travels throughout Europe, I often find that local churches give a distinctive glimpse into important aspects of a city's culture. This sunny Sunday in Helsinki is no different. My plan is to catch the 9:25 tram, exit at Eiran sairaale and walk a few steps to the Mikael Agricola Church, where I will join the Anglican Church in Finland for a worship service.
Even though the service will be in English, I am a little nervous, not knowing what to expect. I have attended church all my life, but I have only been an Anglican for a little over a year, and I don't know how I will fit into this church so far away from my home in North Carolina.
Arriving 25 minutes early, I am grateful to find a flowering garden opposite the church. Drinking in the scent of roses, I walk clockwise on the gravel path. Crossing the street and climbing the steps of the church, I immediately notice the colorful traditional dresses of African women who have gathered in the foyer to greet one another. I wish Arthy, my new teacher friend from North Carolina, was with me because she has told me of her Anglican roots while growing up in Liberia. She would fit right in here.
I take my seat and hear two elderly British gentlemen behind me talking in hushed tones, thinking nobody can hear them. "Do you think we should ask him to take off his hat as a sign of respect in the Lord's house?" I glance a few rows ahead to see a young boy fingering his brimmed hat. Then the men continue, gesturing toward the benches on our left. "They are from South Sudan. Refugees."
I think of Arthy again as I realize that the Africans present, fully two thirds of those in attendance, must have come to Finland as war refugees. Arthy has told me during our walks in Helsinki about her family's forced flight to the United States in 1986 to seek political asylum.
Then I remember the words I had read the previous night on the church's webpage: The Anglican Church in Finland was founded by refugees from St. Petersburg, fleeing the Revolution. Over 90 years later, it continues to be a place for people seeking refuge.
Throughout the service, Arabic, Finnish and English intermingle. The other one third present are mainly British and Finnish. The musical style effortlessly combines Western chorales accompanied on piano and bassoon with African drum-led chants sung in Arabic. Although as a music teacher I have often taught African chants to my students, I am startled to hear the call and response sung in Arabic.
The English bishop presiding as a guest today is equally comfortable conversing with the church's Finnish as well as African priests. Although they hail from very different places, these church leaders are all gathered together this morning to serve at the Agricola Church in Helsinki.
Today the church celebrates the confirmation of thirteen youth, twelve Africans and one Finn. The bishop has been invited from England for this occasion, and he smiles as he proclaims his joy at the scriptural text assigned, the well-known Lord's Prayer. As he preaches a simple sermon explaining this text line-by-line, the African priest simultaneously translates into Arabic. When the bishop comes to the line, "Do not bring us to the time of trial," my eyes dart to the South Sudanese families on my left, wondering what hardships they have gone through that have brought them to this new and much colder country to the north.
The longer I am a part of this congregation, the more I suspect black and white, Africans and Europeans, are blending together not just through accidental association but with intentional connection. As the young people being confirmed are ushered to the altar area, the others in the sanctuary are invited to come forward as well and witness the ceremony, where they enthusiastically show their support for the teenagers joining their fellowship.
During the traditional passing of the peace, a familiar element from my own church in the U.S., everyone mingles for a full three or four minutes, shaking hands enthusiastically across generations, cultures and nationalities, offering a heartfelt "Peace be with you." I am struck by the ease with which black and white, Finn and African, British and American, and old and young seem to care about each other.
Following the confirmation blessings, we all walk together towards the altar and taste the soft bread and the pungent wine of communion, symbols that have been bringing Christians together not only here in Finland but across the world for two thousand years.
After a final jubilant African chant is sung and repeated in Arabic, juxtaposed with a William Cowper hymn sung in regal British fashion, the service is over. I walk back to tram 3, thinking about what I have encountered this morning. Joining me at the tram stop are three people I recognize from the service, and we chat long enough for me to learn that they come from Tanzania and Hong Kong. It strikes me that I didn't meet any other Americans this morning, and I just might have been the only one.
One reason our group of North Carolina teachers has come to Finland is to learn appreciation for a culture different than our own. We hope to find new ways to communicate this diversity of cultures with our students when we return. This is a timely endeavor for all of us as the current cultural and political situation in the U.S. seems precarious; Americans are finding it difficult to get along with each other, especially between black and white, Democratic and Republican, old and young.
My experience at the Mikael Agricola Church has taught me a small lesson to take back to North Carolina: people from all parts of the world can find common ground to promote peace and understanding across different races, cultures and nationalities. When we do, we get a small taste of heaven on earth.
Heaven on Earth
by Ronda Wagner
In my travels throughout Europe, I often find that local churches give a distinctive glimpse into important aspects of a city's culture. This sunny Sunday in Helsinki is no different. My plan is to catch the 9:25 tram, exit at Eiran sairaale and walk a few steps to the Mikael Agricola Church, where I will join the Anglican Church in Finland for a worship service.
Even though the service will be in English, I am a little nervous, not knowing what to expect. I have attended church all my life, but I have only been an Anglican for a little over a year, and I don't know how I will fit into this church so far away from my home in North Carolina.
Arriving 25 minutes early, I am grateful to find a flowering garden opposite the church. Drinking in the scent of roses, I walk clockwise on the gravel path. Crossing the street and climbing the steps of the church, I immediately notice the colorful traditional dresses of African women who have gathered in the foyer to greet one another. I wish Arthy, my new teacher friend from North Carolina, was with me because she has told me of her Anglican roots while growing up in Liberia. She would fit right in here.
I take my seat and hear two elderly British gentlemen behind me talking in hushed tones, thinking nobody can hear them. "Do you think we should ask him to take off his hat as a sign of respect in the Lord's house?" I glance a few rows ahead to see a young boy fingering his brimmed hat. Then the men continue, gesturing toward the benches on our left. "They are from South Sudan. Refugees."
I think of Arthy again as I realize that the Africans present, fully two thirds of those in attendance, must have come to Finland as war refugees. Arthy has told me during our walks in Helsinki about her family's forced flight to the United States in 1986 to seek political asylum.
Then I remember the words I had read the previous night on the church's webpage: The Anglican Church in Finland was founded by refugees from St. Petersburg, fleeing the Revolution. Over 90 years later, it continues to be a place for people seeking refuge.
Throughout the service, Arabic, Finnish and English intermingle. The other one third present are mainly British and Finnish. The musical style effortlessly combines Western chorales accompanied on piano and bassoon with African drum-led chants sung in Arabic. Although as a music teacher I have often taught African chants to my students, I am startled to hear the call and response sung in Arabic.
The English bishop presiding as a guest today is equally comfortable conversing with the church's Finnish as well as African priests. Although they hail from very different places, these church leaders are all gathered together this morning to serve at the Agricola Church in Helsinki.
Today the church celebrates the confirmation of thirteen youth, twelve Africans and one Finn. The bishop has been invited from England for this occasion, and he smiles as he proclaims his joy at the scriptural text assigned, the well-known Lord's Prayer. As he preaches a simple sermon explaining this text line-by-line, the African priest simultaneously translates into Arabic. When the bishop comes to the line, "Do not bring us to the time of trial," my eyes dart to the South Sudanese families on my left, wondering what hardships they have gone through that have brought them to this new and much colder country to the north.
The longer I am a part of this congregation, the more I suspect black and white, Africans and Europeans, are blending together not just through accidental association but with intentional connection. As the young people being confirmed are ushered to the altar area, the others in the sanctuary are invited to come forward as well and witness the ceremony, where they enthusiastically show their support for the teenagers joining their fellowship.
During the traditional passing of the peace, a familiar element from my own church in the U.S., everyone mingles for a full three or four minutes, shaking hands enthusiastically across generations, cultures and nationalities, offering a heartfelt "Peace be with you." I am struck by the ease with which black and white, Finn and African, British and American, and old and young seem to care about each other.
Following the confirmation blessings, we all walk together towards the altar and taste the soft bread and the pungent wine of communion, symbols that have been bringing Christians together not only here in Finland but across the world for two thousand years.
After a final jubilant African chant is sung and repeated in Arabic, juxtaposed with a William Cowper hymn sung in regal British fashion, the service is over. I walk back to tram 3, thinking about what I have encountered this morning. Joining me at the tram stop are three people I recognize from the service, and we chat long enough for me to learn that they come from Tanzania and Hong Kong. It strikes me that I didn't meet any other Americans this morning, and I just might have been the only one.
One reason our group of North Carolina teachers has come to Finland is to learn appreciation for a culture different than our own. We hope to find new ways to communicate this diversity of cultures with our students when we return. This is a timely endeavor for all of us as the current cultural and political situation in the U.S. seems precarious; Americans are finding it difficult to get along with each other, especially between black and white, Democratic and Republican, old and young.
My experience at the Mikael Agricola Church has taught me a small lesson to take back to North Carolina: people from all parts of the world can find common ground to promote peace and understanding across different races, cultures and nationalities. When we do, we get a small taste of heaven on earth.
Cultural Reflections Project 4: Finnish Book Club (GoodReads)
James Thompson has an American name and grew up in Kentucky, but if you didn't know that you would assume he was Finnish from the vivid way he portrayed Lapland and Kaamos, the season of darkness experienced in Northern Finland for two months each winter. Having experienced the opposite phenomenon–the Finnish summer with almost no darkness–I can only imagine what it would be like to be Inspector Vaara who is forced repeatedly to do grueling police work in total darkness with mounds of snow and temperatures dozens of degrees below celcius. I had great empathy for the Inspector's American wife who got more than she bargained for when she moved to Lapland. The graphic depiction of the violent, sexual, racially-motivated crime that is investigated in this book went beyond what I thought was necessary to effectively write the novel. If you are sensitive to this you would probably want to choose another crime novel. Oddly enough, after reading this book I learned that another mystery appears to surround author James Thompson, who died suddenly at age 49 after taking a walk in Finland. Before his death, however, he wrote an additional three Inspector Vaara novels. For those who can handle Thompson's brand of violent crime, reading books 2-4 will give you insight into the culture of Finland's capital city Helsinki.
James Thompson has an American name and grew up in Kentucky, but if you didn't know that you would assume he was Finnish from the vivid way he portrayed Lapland and Kaamos, the season of darkness experienced in Northern Finland for two months each winter. Having experienced the opposite phenomenon–the Finnish summer with almost no darkness–I can only imagine what it would be like to be Inspector Vaara who is forced repeatedly to do grueling police work in total darkness with mounds of snow and temperatures dozens of degrees below celcius. I had great empathy for the Inspector's American wife who got more than she bargained for when she moved to Lapland. The graphic depiction of the violent, sexual, racially-motivated crime that is investigated in this book went beyond what I thought was necessary to effectively write the novel. If you are sensitive to this you would probably want to choose another crime novel. Oddly enough, after reading this book I learned that another mystery appears to surround author James Thompson, who died suddenly at age 49 after taking a walk in Finland. Before his death, however, he wrote an additional three Inspector Vaara novels. For those who can handle Thompson's brand of violent crime, reading books 2-4 will give you insight into the culture of Finland's capital city Helsinki.
Cultural Reflections Project 5: Bio Poem on Self and Famous Finn (Fotobabble)
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Cultural Reflections Project 6: Immersive Narratives (Bubbli)
NC State (2-scene):
NC State (2-scene):
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Helsinki (4-scene):
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Cultural Reflections 7: Acrostic Poem
Cultural Reflections Project 8: Impressions of Finland (Meme Generator)