It is uncontested that British African Caribbean men are minimally represented in elite UK higher education institutions. Even as data demonstrates that African Caribbean males are more likely to study further education than White males and that the proportion of UK‐domiciled Black students pursuing higher education has increased since the 2003/04 academic year (ECU, 2014), the representation of Black students throughout the Russell Group remains low. Less than 3% of the entire Russell Group's student population comprised British African Caribbean students in 2011/12 and 2012/2013 (ECU, 2013, p. 203; ECU, 2014, p. 358). However, according to the 2011 Census, ‘Black’ people represent 5.5% (3.1 million) of the total UK population (ONS, 2015). For the few Black men who are successful in attaining acceptance at these exclusive universities, to what assets or capitals do these young men attribute their ability to get to and successful graduate from these institutions? Interviews with 15 Black male students who attended Russell Group universities in England and Wales were analysed and several ‘capitals’ or resources were identified as beneficial to their ability to succeed. Drawing on Bourdieu's work on cultural and social capital, this paper advances the concept of ‘faith capital’ as a unique recognised asset that six of the participants described and reflected upon as being influential on their academic trajectories. Based on findings from the ESRC‐funded research Exploring the narratives of the few: British African Caribbean male graduates of elite universities in England and Wales, this paper discusses these six participants’ accounts of their higher education journeys in relation to how they identified faith as a resource that was influential to their academic success.

Research suggests that interviews, unaided by additional methods, may be an ineffective way to explore young people’s experiences with sensitive issues. Researching minority youth’s experiences on personal or emotionally charged issues requires research techniques that enable young people to reflect on issues in a way that reduces the potential discomfort involved in such discourse. This article discusses the methodological approach of incorporating interviews with ‘third objects’ via photos, cufflinks and video in a study aimed at facilitating conversations with black British university men about the significance of their parents guidance during their formative and adolescent years, and their experiences with racism during their higher education studies. The overarching message of this article is that when exploring personal and sometimes emotional topics, the implementation of third object visual and physical prompts with semi-structured interviews can contribute to the depth of findings by unearthing the seldom heard counter-narratives of marginalised ‘others’.

No abstract