Preliminary Reflection
It is the contention of the present study that individuals should not be perceived or judged through a reductive lens, namely skin colour or a single physical feature. Instead, it is argued that a more fruitful approach would be to consider the individual in their totality or complexity. This phenomenon pertains to the tendency of certain individuals in the various cultures of the world, more specifically Africa to circumscribe their conception of beauty or human identity to discrete physical attributes, such as skin tone, which constitutes a mere fraction of the comprehensive nature of the human entity. It is important to note that skin colour is not a comprehensive representation of an individual’s identity; human identity is multifaceted and far richer than any single physical trait. Ultimately, this reflection seeks to deconstruct or decolourise the concepts of beauty and identity in African societies. To decolourise beauty is to reject colourism and embrace the full spectrum and diverse manifestation of physical traits, namely skin colour and body type as equally valid and beautiful.
At this point, it is vital to mention that this phenomenon is aimed at addressing the phenomenon of colourism in African societies. Thus, I thereby seek to draw attention particularly to the general as well as the psychological impact it can have on individuals in African societies.
On the Conception of Colourism and Decolourisation
It is imperative to acknowledge the persistent prevalence of a pervasive societal phenomenon in Africa: colourism. This phenomenon can be defined as the process by which a single quality or characteristic of an individual, usually their skin colour or body type, becomes the sole yardstick with which their identity or beauty is measured. In some African societies, an individual is considered to be aesthetically pleasing or appealing if they conform to a particular beauty standard, namely light skin colour or a particular body type. Individuals whose body type or skin colour does not conform to the perceived beauty standards set by society, movie or the beauty industry are often considered unattractive. That said, this conception of beauty may be considered reductionist, as it fails to fully capture the intricacies and totality of human identity, which is comprised of numerous facets such as colour, character, temperament, size, creativity, intelligence, talents, and potential. This social phenomenon is designated as colourisation of beauty and human identity.
The crux of the issue under scrutiny pertains to the processes of colourisation and commercialisation of beauty. This process effectively disparages or denigrates other skin complexions (e.g. dark skin). This phenomenon may be considered as indirectly excluding those whose physical features may fall short of the ideal, projected and commercialised human qualities such as ‘light skin colour’. The predominant concern regarding this phenomenon pertains to its ramifications on the psychological well-being of individuals in African societies. This is exemplified by individuals who choose to alter or modify their skin pigmentation through the use of bleaching products, largely in response to aesthetic or beauty standards promulgated by the beauty industry, foreign movies (sometimes local movies) and reinforced by societal expectations.
The following discourse pertains to the prevalence of skin bleaching in African societies and possibly other regions of the world. The primary concern at this time is to address the psychological underpinnings of this phenomenon, that is to say, the factors that motivate individuals to use cosmetic or body enhancement product to modify their natural skin colour or tone. In this context, the question of ethics, i.e. whether skin bleaching is beneficial or detrimental, is not addressed. It is noteworthy, however, to observe the pervasive societal fixation on attaining and projecting an idealised version of physical beauty within public spaces. This preoccupation has the potential to engender self-doubt or self-hate among individuals whose natural skin tone or body type does not conform to the conventional beauty standards. The following section will explore the purported motivational factors associated with skin bleaching. Firstly, there is the notion in some African societies that possession of light skin colour comes with some social and economic privileges. Secondly, there is the believe that light skin colour may facilitate successful romantic relationships. The notion of possessing light skin colour as a form of privilege, which grants access to various sectors, including the movie and entertainment industries, within a specific social context, gives rise to a concerning consideration: The society in question could gradually become colour-conscious and simultaneously become unconscious or blind to people’s competence and abilities in the case of engaging individuals in the industrial space, the world of employment or labour. Indeed, the hiring or favouring of people on the basis of their skin pigmentation in the world of employment is logically indefensible because what actually or eventually counts in working environments are competence, diligence, capacity for teamwork, assertiveness etc. It is evident that there is no rational correlation between skin colour or pigmentation and professional competence or professionalism. It is imperative to acknowledge that individuals with diverse skin colours possess the necessary competencies to thrive in the realm of labour be it in the entertainment or fashion industry. However, they may encounter barriers due to the nature of their skin colour, a trait they had no cover over at birth.
In addressing the issue of colourism in the context of romantic or dating relationships, it is imperative to establish the following: It is acknowledged that individuals have distinct preferences and thus possess the prerogative to select a partner who aligns with their specific physical attributes. In this regard, it is not problematic if one expresses a preference for individuals with a particular skin complexion over those with other skin colours. However, it is problematic and highly questionable if one chooses an individual with a specific skin colour over others by downgrading or devaluing the beauty or denying the aesthetic legitimacy (as in denying the goodness or validity of the physical features of others) of other skin colours. Inherent in this aesthetic delegitimisation is the indirect communication or promotion of the undesirability of individuals with other skin colours in the world of relationships. This has the potential to impact an individual’s sense of self-esteem and self-worth, often engendering feelings of inadequacy or a sense of insignificance. Consequently, some individuals may resort to extreme and potentially fatal actions related to their body image. It is on this basis that the decolourisation of beauty and identity is called for, in the sense of accepting and recognising the plurality of skin tones and body types in their different shades of beauty or manifestations, at the expense of the monolithic and narrow beauty or identity narrative peddled around and promoted by the beauty and movie industries. As already pointed out, the concept of beauty is inherently multifaceted, encompassing a wide spectrum of colours, and therefore, it cannot be reduced to a single colour. It is important to acknowledge that every skin colour is desirable in its own way and valuable, even if it does not personally align with one’s own preferences or conception of beauty. There is no need to devalue other skin colours. It can thus be concluded that each and every skin colour, whether black, white, brown, light or otherwise, is regarded as the standard of beauty. Ultimately, there is a single beautiful colour or body type in the world: that particular skin colour or body type with which an individual is born. These are beautiful and unique in their own way. Consequently, individuals should cultivate a sense of self-assurance in their skin colour and body type, recognizing the inherent beauty and appropriateness of their physical attributes.
In effect, this reflection seeks to achieve the following: It is extremely important that African societies, or humanity as a whole, adopt a colour-blind attitude and at the same time develop a heightened awareness of the complexity of human beings, namely the character, charisma, personality, competence, potential and identity of each individual, rather than subsuming the individual completely or solely under the conditions of skin pigmentation. Thus, a person should be perceived under the conditions of the entire components of his/her being but not on the basis of a single physical trait.
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