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The argument of this paper is that social ties beyond the boardroom matter. At the structural level, social ties from non-profit foundations, cultural organizations, university boards, policy planning organizations, and private social clubs add unique ties to those established by interlocking directorates. In addition, the multiple configurations of these social affiliations increase the centrality and reduce the social distance among the corporate directors. Although visualizations of these social networks underscore the changing roles these extra-corporate ties play in uniting corporate directors, they cannot precisely capture the unique effects of ties created by social affiliations outside the boardroom. Utilizing the concepts of structural redundancy and multiplicity, the paper describes the unique contribution each set of ties makes in constructing the social mosaic of corporate America during the second half of the 20th century. The results indicate a dramatic reduction in the role private clubs play in supplementing corporate ties, and an equally significant rise in the importance of social ties generated by policy planning organizations. [ABSTRACT FROM AUTHOR]

My Jewish ancestors arrived in Australia on the First Fleet on 26 January 1788 and the ship Lady Juliana on 3 June 3, 1790. Some ancestors were convicts while others served in the military. Some of these were English with some originating in Ireland but I knew nothing of this until 1997. After learning of this history, I developed an interest in the historiography of Australia's European genesis and a search led to finding a woman convict, my first female ancestor here. She had at various times used a number of names and, in asking why, I soon realised she may have had good reasons. Sarah Lyons was a convict from the ill-noted Lady Juliana; she was Jewish, and I discovered that the stigma of Jewishness as well as the erroneous belief of whoredom that incorrectly plagued so many early women here, as well as her convict status, may have been the reasons why so many of her records were burnt during the 1950s, at a time when shame at coming from such people was at its zenith. !at Sarah Lyons was a survivor cannot be questioned. Her repeated floggings did not break her will to survive as it did so many. Her actions to take life where she felt it was necessary showed strength of character that few develop. In giving birth to six, possibly even more, children and losing all but one is, for most, an unbearable burden. Despite this, she forged a worthwhile life in this colony. She unwittingly helped to save thousands of lives through the improvement of conditions on the convict ships. Despite belief to the contrary, Sarah Lyons is a name worthy of remembrance. This article focuses on her story. [ABSTRACT FROM AUTHOR]

During the Hmong funeral ceremony, detailed instructions for the journey to the world of the ancestors are sung and played to the soul of the deceased. The free-reed mouth organ, or qeej, encrypts lengthy sung poems in its seven musical notes, creating a disguised language that can only be understood by the dead. This paper presents a first and complete version of the funeral poems of the qeej, performed by Mr. Xeem Thoj, a White Hmong ritual expert and qeej player from Laos who resettled in Australia in 1991. The text is presented in White Hmong with English translation. Annotations to the translation describe the qeej's role in the funeral, compare accounts of the Hmong funeral from different times and places, and situate the language, imagery, and metaphor used in the text within the Hmong worldview. [ABSTRACT FROM AUTHOR]