Malcolm Gladwell’s recent work, *The American Way of Killing*, seeks to explore the stark differences in experiences with lethal violence between the United States and other countries, particularly focusing on why gun violence is so prevalent in the U.S. Gladwell, who grew up in Canada, frames his inquiry around how one young person can grow up with little exposure to lethal violence, while another in the U.S. may have lost numerous close friends by early adulthood. Despite the ambition of this question, critics note that the book may fall short of addressing the broader and more complex cultural and political factors underpinning American gun culture.

Gun ownership and control remain deeply divisive in the U.S., a country that frequently sees spikes in firearm sales following mass shootings, despite ongoing debates over stricter regulations. Gladwell’s attempt to translate the American gun experience for audiences abroad highlights the difficulty of reconciling different cultural understandings of freedom and safety. This ongoing tension was echoed in a recent exchange involving a UK correspondent and conservative American individuals, underscoring how divergent perceptions of gun rights can be.

Meanwhile, discussions about Britain’s historical involvement in the Atlantic slave trade continue to surface amid calls to either reckon with or move past the country’s imperial legacy. Historian William Pettigrew’s latest book offers an in-depth examination of Britain’s economic and social transformation rooted in its role in the trafficking of approximately 3.3 million enslaved Africans between the 1560s and the 19th century. Pettigrew’s research reveals that around 90% of these enslaved individuals were transported on British ships, and that the trade’s impact intertwined with major events such as the defeat of the Spanish Armada and the rebuilding of London after the Great Fire of 1666.

Pettigrew’s study traces the extensive involvement of about 13,000 investors, including City merchants, naval officers, and government officials, in financing the slave trade. The profits from this enterprise fueled the development of Britain’s infrastructure, from docks to canals, helping to establish the country’s status as a global power. Furthermore, Pettigrew highlights how wealth generated from slavery contributed to philanthropic efforts, including hospital endowments that sought to improve health outcomes, paradoxically linked to the treatment of enslaved people.

The historian approaches this difficult past without engaging in contemporary cultural disputes or referencing recent controversies such as the removal of Edward Colston’s statue in Bristol or criticism directed at the National Trust for exploring slavery’s legacies. Instead, Pettigrew presents a nuanced argument that challenges simplistic condemnations of slave traders, positioning them instead as central figures in Britain’s economic and cultural development. He also draws attention to the moral contradictions inherent in the prioritization of economic advancement over African humanity.

Despite calls from some political figures, such as Nigel Farage, to end discussions around slavery and reparations, scholars like Pettigrew emphasize that meaningful engagement with history is far from complete. The ongoing dialogue about the legacy of the slave trade remains critical to understanding the foundations of modern Britain and its enduring social and economic disparities.