Page 14 - Here and Now – Apr 2024

Pigmentocracy – What is the Colour of your Skin?

Introduction

Pigmentocracy, a term coined by Chilean sociologist Alejandro Lipshütz,
refers to the system of social stratification based on skin colour, which is
often used to discriminate against people in groups, organizations,
and society. While, in India, we may be more or less aware of the
term pigmentocracy, we are no stranger to colour discrimination.

For an inclusive and human society, pigmentocracy and colourism
need to be understood, examined, and challenged by both

theoreticians and practitioners of social sciences and applied behavioural
science. The problem needs to be explored at a systemic level rather than at an
individual level by people engaged in process work like those of us in ISABS. A longer version of
this article was presented to the professional members community of ISABS in one of the
learning sessions. This abridged version provides a perspective on pigmentocracy, its
manifestation, implications for organisations, and the process of freedom from such a practice.

Pigmentocracy – A Perspective

This ideology, like that of caste and gender, puts many people at a disadvantage in a system.

Desmond Tutu, who won the Nobel Prize in 1984, recalled South Africa of the apartheid days,
saying it had been a "pigmentocracy" filled with resentment, hate and rage. Studies (Mishra,
2015) show that lighter-skinned people of colour enjoy substantial privileges and power
(implicit and explicit) that are still unattainable to their darker-skinned counterparts (Hunter,
2005). Such an ideology in practice puts many people at a disadvantage in an iniquitous system
(Walter, Telles, & Hunter, 2000), Mason 2004).

In South Asia, this phenomenon is interlinked with factors such as colonialism, the varna-caste
system, media, cultural practices, gender, and patriarchy. Each of these factors influences the

other, creating a complex nexus of oppressive practices. In India, Article 15 of the Constitution
prohibits discrimination based on religion, race, caste, sex, or place of birth, while Article 16
provides equality of opportunity for all citizens in employment matters. These factors need to
be explored independently and in conjunction to understand the multifaceted aspects of social
organization and its impacts on society. While colour preference is not inherently pernicious,
when viewed as a thread in cultural, political, and economic life, its meaning is complex and
consequential.

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