Babygirl, You’ve Got This! Experiences of Black Girls and Women in the English Educational System

Babygirl, You’ve Got This! Experiences of Black Girls and Women in the English Education System by April-Louise Pennant is a thought-provoking book that presents the narratives of Black British women reflecting on their journeys through educational institutions in England, from primary school to higher education. The book offers an insightful ‘sociological perspective … to articulate specific elements of the Black women’s educational experiences and journeys, namely how race, racism, gender and social class are embedded into the institutional structures of the education system’ (232–233).

One of the most compelling aspects of this book is Pennant’s use of storytelling, a technique borrowed from Critical Race Theory, to create semi-fictional characters based on her 42 research participants. In each chapter, characters like Shamari, Chika, Eve, Nia-Elise, Yaa, and the twins Hamda and Hodan share their educational journeys and the strategies they used to navigate ‘anti-Black, sexist and classist obstacles’ (79). Whether speaking from a nail salon, a therapist’s armchair, or while watering house plants, these composite characters vividly portray the experiences of Black women, making the book engaging and relatable. This narrative approach humanises the research, allowing readers to connect with the stories of these women on a personal level.

In other words, rather than presenting exact accounts of ‘real’ individuals, Pennant offers shared stories and experiences common among Black women in the English education system, based on her rigorous research. These characters are articulate and knowledgeable about the oppressions Black women face, often speaking for themselves, talking about concepts such as white privilege and cultural appropriation with naturality and ease which gives the book a conversational tone without losing depth. This approach makes the publication valuable not only to scholars and students in sociology of education and ethnic and racial studies but also to Black girls and women seeking support in navigating the ‘racialized and gendered inequalities within hostile, white educational contexts’ (95) in the English educational system.

The book is structured to include an introduction, eight chapters, notes, a methodological appendix, a playlist, and a toolkit of resources for further study, in addition to the reference list. However, Pennant reiterates her main arguments throughout the book, making some chapters possibly stand-alone for undergraduate and postgraduate reading lists. Ideas and concepts such as Bourdieu’s theory of practice, Du Bois’s ‘double consciousness’, and Hill-Collins’s ‘outsider within’, to cite a few, appear in various parts of the book, providing a rich theoretical foundation for understanding the educational experiences of Black women in England.

In Chapter 1, Pennant employs Blackgirl autoethnography to reflect on her own educational journey, linking it to the book’s broader themes. This personal reflection sets the stage for the rest of the book, highlighting the intersections of race, gender, and class that shape educational experiences. Chapter 2 delves into the societal devaluation of Black women, touching on significant movements and events like Black Lives Matter and the Windrush scandal. It also examines the representation of Black women in popular culture and social media, contrasting the hypervisibility and sexualisation of Black women in the US with their relative invisibility in the UK. This chapter provides a critical backdrop for understanding the broader social context within which educational experiences occur.

The subsequent chapters focus on specific educational aspects. Chapter 3 uses the steeplechase metaphor to highlight the structural challenges faced by Black women in school, who often must compete with limited understanding and resources. This includes the myth of meritocracy, where hard work is supposedly the key to success, yet systemic barriers disproportionately hinder Black women. Cultural shock, stereotypes, and othering are also explored, showing how these factors contribute to a sense of alienation. The curriculum is also critiqued for reproducing Eurocentrism and white supremacy, marginalising the histories and contributions of Black people.

Chapter 4 discusses how Black women navigate predominantly white (PW) and elite institutions, drawing from Anderson’s (2022) concept of ‘Black in White Space’. It explores the isolation and microaggressions they face, as well as the resilience and resourcefulness they develop. The chapter highlights the dual-edged nature of these environments: while they offer valuable resources and opportunities for navigating elite, white spaces, they also pose significant challenges. In contrast, Chapter 5 explores experiences in predominantly global majority (PGM) educational spaces, where cultural diversity, solidarity, and affirmation are more prevalent. These environments can provide a supportive community that fosters personal and academic growth, although many schools still operate ‘under white authority’ (152). The chapter underscores the importance of representation and a sense of belonging as part of educational success. For me, Chapters 4 and 5 are the strongest as Pennant offers an insightful systematisation of these two distinctive educational spaces in England, advancing relevant theoretical contributions to the field.

Following on, Chapter 6 questions whether the relentless pursuit of ‘success’ in the face of systemic barriers is worthwhile. It explores how Black women endure immense stress to be successful and often have to work twice as hard to achieve half as much as their white male counterparts. This chapter calls for a re-evaluation of what it means to succeed in a system stacked against marginalised individuals. Then, Chapter 7 highlights the inspiration drawn from other Black women, particularly mothers and educators, who serve as role models and sources of strength. It explores the impact of intergenerational support and the importance of community in fostering resilience. This chapter is a testament to the power of mentorship and collective upliftment.

In the final chapter, Chapter 8, Pennant draws from Rastafari culture to advocate for ‘Overstanding’ – a deeper understanding that encompasses awareness of the broader power structures in society. She reflects on her participants and her own educational experiences through the lens of trauma, discussing the long-term impact of systemic oppression and the possibilities for healing. This chapter calls for a holistic approach to education that acknowledges and addresses the emotional and psychological toll of racism and sexism. The book concludes with a methodological appendix detailing Pennant’s framework, participant characteristics, and resources for further exploration. This includes a curated playlist, films, documentaries, and web sources that offer additional insights into the themes discussed in the book.

Despite its strengths, the book could have also offered a wider exploration of the distinctive ways anti-Black racism, sexism, and classism are experienced in particular ways, as well as other intersectional identities. Although Pennant briefly touches on spirituality as a resource, it would be interesting to read more about these diverse and intersectional experiences of marginalisation and oppression, which could include issues relating to religion, sexuality, gender identity, and (dis)ability, to name a few, that affect some Black women but not others. Similarly, the book could have discussed how gender can sometimes be used as a resource, particularly in relation to Black boys, who in many cases have lower levels of educational attainment in the English educational system compared to Black girls and other times start to suffer punitive measures, referred to as the school-to-prison pipeline, from early school age. In this sense, I would have appreciated more nuanced discussions on how these intersecting identities impact individual experiences differently. This is presumably more difficult to accomplish with composite characters.

Pennant’s study is an insightful and necessary contribution to understanding the educational experiences of Black British women. It offers valuable perspectives and strategies for navigating systemic challenges, making it an essential read for anyone interested in education, race, and gender studies, as well as Black women who need to navigate and succeed in educational institutions that were not designed by or for them.