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The Francis Chardon family emigrated from France to Cambria County, Pennsylvania and he died before 1850. Descendants and relatives lived in Pennsylvania, Maryland, New Jersey, New York, Ohio, Michigan, Nebraska, Wyoming, California and elsewhere.
This ten-year supplement lists 10,000 titles acquired by the Library of Congress since 1976--this extraordinary number reflecting the phenomenal growth of interest in genealogy since the publication of Roots. An index of secondary names contains about 8,500 entries, and a geographical index lists family locations when mentioned.
The name Chardon, a French word meaning "thistle," was adopted by the township and settlement of Chardon around 1812 in tribute to the owner of extensive local land holdings. Peter Chardon Brooks, a wealthy Boston merchant, deeded land for a village square modeled after the town plans of many New England villages on the condition that the inhabitants would use his middle name to identify the locale and establish the place as the seat of government. Although Brooks never visited the area, he supported the town by providing a large bell to the first church built. Chardon was soon selected as the site of county government for the newly established Geauga County, a territory that then encompassed today's Geauga and Lake Counties. Sitting atop a wooded hill amid a forested and rolling landscape, the town and its surrounding area developed first as a farming community, gradually becoming a commercial center, and then a bedroom community. Long known for its significant snowfall, Chardon is recognized as an excellent place to raise families and educate children.
Best Book Award — Mormon History Association Best Book Award — John Whitmer Historical Association More of Mormonism’s canonized revelations originated in or near Kirtland than any other place. Yet many of the events connected with those revelations and their 1830s historical context have faded over time.Barely twenty-five years after the first of these Ohio revelations, Brigham Young lamented in 1856: “These revelations, after a lapse of years, become mystified [sic] to those who were not personally acquainted with the circumstances at the time they were given.” He gloomily predicted that eventually the revelations “may be as mysterious to our children . . . as the revelations contained in the Old and New Testaments are to this generation.” Now, more than 150 years later, the distance between what Brigham Young and his Kirtland contemporaries considered common knowledge and our understanding of the same material today has widened into a sometimes daunting gap. Mark Staker narrows the chasm in Hearken, O Ye People by reconstructing the cultural experiences by which Kirtland’s Latter-day Saints made sense of the revelations Joseph Smith pronounced. This volume rebuilds that exciting decade using clues from numerous archives, privately held records, museum collections, and even the soil where early members planted corn and homes. From this vast array of sources he shapes a detailed narrative of weather, religious backgrounds, dialect differences, race relations, theological discussions, food preparation, frontier violence, astronomical phenomena, and myriad daily customs of nineteenth-century life. The result is a “from the ground up” experience that today’s Latter-day Saints can all but walk into and touch.
Trauma in Schools and Communities uses the power of first-hand, autobiographical narratives to illustrate the advantages and pitfalls of specific interventions implemented in the wake of tragedies. This book addresses short- and long-term impacts of traumatic events and the challenges both survivors and responders face, using case studies from the 1995 Oklahoma City bombing; the Gulf War; the September 11, 2001 terrorist attacks; Hurricanes Katrina and Rita; student suicides; the killing of a teacher; and the shootings at Sandy Hook Elementary, Virginia Tech, and Chardon, Ohio, among others. Each story features reactions and lessons that are unique and support specific, multidisciplinary, structured interventions that should be a part of every crisis team’s protocol and every community’s recovery effort. An appendix features a summary of the lessons learned, a "what if?" scenario, time-specific trauma recovery interventions, a fan-out meeting agenda, a traumatic event crisis intervention plan, and answers to questions commonly asked by students about suicide.
The author maintains that modern attitudes toward total war were conceived during the Napoleonic era; and argues that all the elements of total war were evident including conscription, unconditional surrender, disregard for basic rules of war, mobilization of civilians, and guerrilla warfare.