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Frontmatter -- Contents -- Introduction. Waterscapes of the African Diaspora -- Part I. Swimming Culture -- Chapter 1. Atlantic African Aquatic Cultures: A Cross-Cultural Comparison -- Chapter 2. Cultural Meanings of Recreational Swimming and Surfing -- Chapter 3. Aquatic Sports and Performance Rituals: Gender, Bravery, and Honor -- Chapter 4. History from Below: Enslaved Underwater Divers -- Chapter 5. Undercurrents of Power: Challenging Racial Hierarchies from Below -- Part II. Canoe Culture -- Chapter 6. African Canoe-Makers: Constructing Floating Cultures -- Chapter 7. Mountains Divide and Rivers Unite: Atlantic African Canoemen -- Chapter 8. Maritime Continuities: African Canoes on New World Waters -- Chapter 9. The Floating Economies of Slaves and Slaveholders -- Chapter 10. Sacred Vessels, Sacred Waters: The Cultural Meanings of Dugout Canoes -- Chapter 11. A World Afloat: Mobile Slave Communities -- Chapter 12. The Watermen's Song: Canoemen's Aural Waterscapes -- Conclusion. A Sea Change in Atlantic History -- Epilogue -- Notes -- Index -- Acknowledgements

Waterscapes and Wet Bodies: Beach Culture in Atlantic Africa and the Diaspora, 1444-1888 considers how Atlantic Africans constructed social, cultural, and spiritual relationships with waterscapes. John Gillis's historical analyses of human relationships with oceanic coastlines creating, what he called, "human shores" helps us consider how Atlantic Africans perceived and interacted with Atlantic shorelines, as well as shores along rivers and lakes. Believing water was a sacred and secular space, Africans created human shores along saltwater, freshwater, and brackish waterways where they forged enduring connections with waterscapes, a term signifying how water and adjacent lands were seamlessly merged into unifying culturescapes. Africans developed emersionary aquatic traditions—including swimming, underwater diving, surfing, canoeing, and fishing—that inspired and required them to interact with water on a daily basis. Enslaved Africans recreated and reimagined African beliefs about water and aquatic traditions throughout the Americans to help provide their lives with a sense of meaning purpose and value, as well as cultural continuity to the communities they had been stole from. Maritime maroons, who were captives who escaped across water, employed African canoeing, swimming, and paddleboarding skills and understandings of navigation to escape from slavery. They illustrate how Africans and members of the diaspora transformed the Caribbean into a physical and spiritual "sea of islands" that was part of a larger aqueous continent, linking African-descended communities in Africa, the Caribbean, North America, South America, Europe, and the spirit realm, located at the bottom of the ocean, into one vast cultural space.

AbstractThis article considers how enslaved salvage divers cooperated and conspired with slaveholders and white employers to salvage shipwrecks and often smuggle recovered goods into homeports, permitting them to exchange their expertise for semi-independent lives of privileged exploitation. Knowing harsh treatment could preclude diving, white salvagers cultivated reciprocal relationships with divers, promoting arduousness by avoiding coercive discipline while nurturing a sense of mutual obligation arising from collective responsibilities and material rewards. Enslaved salvagers were, in several important ways, treated like free, wage-earning men. They were well fed, receiving daily allowances of fresh meat. Most resided in seaports, were hired out, and received equal shares of recovered goods, allowing many to purchase their freedom and that of family members. Divers produced spectacular amounts of wealth for their mother countries, owners, and colonial governments, especially in the maritime colonies of Bermuda, the Bahamas, and Cayman Islands. Their expertise was not confined to maritime colonies. Even as plantation slavery was taking root during the mid-seventeenth century, salvage divers provided an important source of income for planter-merchants.

In 2021 and 2022, the authors published a series of articles on how different countries are implementing their national artificial intelligence (AI) strategies. In these articles, we examined how different countries view AI and looked at their plans for evidence to support their goals. In the later series of papers, we examined who was winning…

Frontmatter -- Contents -- Illustrations -- Acknowledgments -- Introduction: Kongo Christianity, Festive Performances, and the Making of Black Atlantic Tradition -- Part 1 Ritual Battles from the Kongo Kingdom to the Americas -- 1 Sangamentos on Congo Square? Kongolese Warriors, Brotherhood Kings, and Mardi Gras Indians in New Orleans -- 2 Moros e Christianos Ritualized Naval Battles: Baptizing American Waters with African Spiritual Meaning -- 3 A Mexican Sangamento? The First Afro-Christian Performance in the Americas -- Part 2 America's Black Kings and Diplomatic Representation -- 4 Representing an African King in Brazil -- 5 Black Ceremonies in Perspective: Brazil and Dahomey in the Eighteenth Century -- Part 3 Reconsidering Primary Sources -- 6 Envisioning Brazil's Afro-Christian Congados: The Black King and Queen Festival Lithograph of Johann Moritz Rugendas -- 7 The Orisa House That Afro-Catholics Built: Africana Antecedents to Yoruba Religious Formation in Trinidad -- Part 4 Aurality and Diasporic Traditions -- 8 On Hearing Africas in the Americas: Domestic Celebrations for Catholic Saints as Afro-Diasporic Religious Tradition -- Contributors -- Index

The multiple myeloma (MM) genome is heterogeneous and evolves through preclinical and post-diagnosis phases. Here we report a catalog and hierarchy of driver lesions using sequences from 67 MM genomes serially collected from 30 patients together with public exome datasets. Bayesian clustering defines at least 7 genomic subgroups with distinct sets of co-operating events. Focusing on whole genome sequencing data, complex structural events emerge as major drivers, including chromothripsis and a novel replication-based mechanism of templated insertions, which typically occur early. Hyperdiploidy also occurs early, with individual trisomies often acquired in different chronological windows during evolution, and with a preferred order of acquisition. Conversely, positively selected point mutations, whole genome duplication and chromoplexy events occur in later disease phases. Thus, initiating driver events, drawn from a limited repertoire of structural and numerical chromosomal changes, shape preferred trajectories of evolution that are biologically relevant but heterogeneous across patients. ; F.M. is supported by AIL (Associazione Italiana Contro le Leucemie-Linfomi e Mieloma ONLUS), by SIES (Società Italiana di Ematologia Sperimentale), and by the Memorial Sloan Kettering Cancer Center NCI Core Grant (P30 CA 008748). N.B. is funded by AIRC (Associazione Italiana per la Ricerca sul Cancro) through a MFAG (no. 17658) and by the European Research Council under the European Union's Horizon 2020 research and innovation program (grant agreement no. 817997). This work was supported by Department of Veterans Affairs Merit Review Award I01BX001584-01 (N.C.M.), NIH grants P01-155258 (N.C.M., H.A.L., M.F., P.J.C. and K.C.A.) and 5P50CA100707-13 (N.C.M., H.A.L. and K.C.A) ; SI