South Asia, a region encompassing modern-day India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan, and the Maldives, is home to more than a quarter of the world’s population and an intricate tapestry of languages, religions, and ethnic groups. The people of South Asia are descendants of diverse ancestral populations that include the ancient Dravidians, Indo-Aryans, Austroasiatic tribes, and later waves of Persians, Greeks, Arabs, and Europeans (Metspalu et al., 2011). This genetic and cultural diversity forms the backdrop against which colorism — the discrimination based on skin shade within the same racial or ethnic group — has evolved.

Colorism in South Asia cannot be fully understood without recognizing its historical, colonial, and sociocultural roots. Although the preference for lighter skin existed in some precolonial societies, it was the rigid hierarchy of caste and later European colonialism that deeply entrenched colorism into the social fabric. In ancient India, social order was divided by varna, literally meaning “color” in Sanskrit, which became synonymous with social class and purity (Doniger, 2009). This linguistic and cultural connection between color and caste became one of the earliest forms of color-based hierarchy.

The Dravidian-Aryan conflict theory, proposed by early anthropologists and linguists, further complicated this issue. According to the theory, darker-skinned Dravidian peoples were the original inhabitants of the subcontinent, while lighter-skinned Indo-Aryans migrated from Central Asia and established dominance (Thapar, 2002). Although modern genetic studies complicate this binary, the cultural narrative of “light conquering dark” shaped perceptions of superiority and inferiority that persist in subtle forms today.

In the Vedic period, lightness was often associated with divine qualities, while darkness was metaphorically linked with ignorance or impurity (Narayan, 1997). Ancient texts like the Rigveda described battles between “light” and “dark” tribes, reinforcing symbolic associations between color and moral worth. Over centuries, these metaphors began to influence social attitudes toward complexion.

The arrival of Islamic dynasties between the 12th and 16th centuries added another dimension. Persian and Mughal courts admired fair skin, equating it with nobility, refinement, and urban sophistication. Persian poetry and Mughal art idealized pale complexions for both men and women, embedding color preference into elite aesthetics (Ahmed, 2019). The Mughal empires also brought Central Asian and Persian influences, further promoting fair-skinned beauty ideals that merged with existing caste ideologies.

However, it was European colonialism, particularly British rule from the 18th to 20th centuries, that industrialized and commercialized colorism. The British used skin color as a visible marker of racial hierarchy, justifying domination over darker-skinned subjects (Chakrabarty, 2000). They often favored lighter-skinned Indians for administrative and clerical positions, effectively racializing social mobility.

The “White man’s burden” ideology further reinforced the myth that fairness equated to civilization, intelligence, and purity, while darkness represented savagery or backwardness. British advertisements, schools, and social policies all subtly taught that proximity to whiteness meant superiority. Over time, this ideology seeped into the Indian psyche, merging seamlessly with ancient color associations from Hindu and Persian traditions.

The legacy of British colonialism is evident in South Asia’s modern beauty industry. Fairness creams such as “Fair & Lovely” emerged in the mid-20th century, capitalizing on deep-rooted insecurities about skin tone (Glenn, 2008). Advertisements equated lighter skin with success, romance, and social mobility — reinforcing the colonial ideal in postcolonial economies.

Caste, class, and color also remain deeply intertwined in the region. Historically, upper-caste groups tended to have lighter skin due to less manual labor under the sun, while lower castes, often engaged in agricultural or menial work, were darker (Jha, 2018). Thus, colorism served as both a reflection of and justification for social inequality.

In South Asian marriage culture, colorism continues to shape partner selection. Matrimonial ads still commonly list “fair complexion” as a desirable trait, especially for women. Fairness is equated with beauty, virtue, and family honor, while darker tones are stigmatized — a dynamic that transcends religion and region.

The Bollywood film industry has also played a major role in perpetuating colorism. For decades, lead actors and actresses were almost exclusively light-skinned, while darker-skinned characters were cast in villainous or comic roles. Even in music videos and advertisements, skin-lightening filters are routinely used, further normalizing Eurocentric beauty ideals.

Despite this, a growing movement challenges colorism in South Asia. Scholars, activists, and artists are reclaiming darker skin as beautiful and sacred. Campaigns such as “Dark is Beautiful” and “Unfair & Lovely” have sparked conversations about self-acceptance and the decolonization of beauty standards (Parameswaran & Cardoza, 2009).

From a sociological perspective, colorism in South Asia functions as an intersectional system of oppression—it intersects with gender, caste, and class to produce layered forms of discrimination. Women, in particular, bear the heaviest burden, as fairness becomes a moral and social expectation tied to marriageability and respectability (Hunter, 2007).

Colorism has also taken on transnational dimensions. In South Asian diasporas, lighter skin is often used as a marker of assimilation and privilege. Western media’s valorization of Eurocentric beauty reinforces these attitudes among South Asian immigrants, perpetuating the colonial mindset across generations.

In examining its origins, it becomes clear that colorism in South Asia is neither natural nor inevitable—it is a social construct born from centuries of conquest, caste stratification, and colonial rule. The ideology of fairness was a tool of control, a way to divide and rank people both externally and internally.

Yet, within South Asian spiritual traditions, there also exist counter-narratives. Hindu deities like Krishna and Draupadi are described as dark-skinned, representing strength, wisdom, and divine beauty (Narayan, 1997). These figures challenge the notion that fairness is synonymous with virtue.

Understanding who South Asians are—a blend of Dravidian, Aryan, and countless regional ancestries—helps dismantle the false hierarchy of color. The subcontinent’s diversity is a testimony to resilience and adaptation, not to racial purity or superiority.

Ultimately, colorism in South Asia is a legacy of both indigenous hierarchy and colonial manipulation. To heal from it requires confronting uncomfortable truths about identity, privilege, and internalized oppression. True liberation lies in celebrating the full spectrum of South Asian beauty—brown, bronze, and ebony alike—as reflections of shared humanity.

Only through such a decolonized consciousness can South Asia move beyond the shadows of its past and reclaim the richness of its melanin with pride and dignity.

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The History of Colorism in India

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References

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Glenn, E. N. (2008). Yearning for Lightness: Transnational Circuits in the Marketing and Consumption of Skin Lighteners. Gender & Society, 22(3), 281–302.
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