Skip to main content

The Heavy Skin I Live In – My Journey Through Everyday Racism

Racism is not just a historical relic or something that only happens in distant lands. It is a deeply embedded reality, alive in whispers, jokes, glances, and outright exclusion. And contrary to popular belief, it doesn’t only come from white people. As a Black African who has traveled and lived abroad, and who has grown up in a society where colorism is pervasive, I have come to realize just how hard it is to be Black in today’s world. My skin color is not just something I wear, it’s something I have had to defend, explain, and even apologize for more times than I can count.

Growing up in Kenya, I was already marked by my complexion. Among my own family members, I was often teased and referred to as “Kiptuya,” a term for someone very dark-skinned. It wasn’t meant as a compliment. In school, I was called “Blakie,” and noticed early on that lighter-skinned children were often treated more favorably; more beautiful, more desirable, more acceptable. I learned quickly that there was a hierarchy, and being darker meant being closer to the bottom of it.

This early experience prepared me (though not fully) for what I would encounter abroad. During my time in the Philippines, I was often met with stares and unwelcome attention that made me feel like a walking exhibit. On one occasion, I was invited to a young girl’s birthday party, the daughter of a British-Filipina couple. The little girl stuck close to me all day, fascinated, I thought, by my friendliness. But eventually, she looked up at me and innocently asked: “What happened to your skin? Did you get burned?” That question, so honestly posed, cut deeper than she could ever understand. The room went quiet. The parents were embarrassed, but not surprised. This kind of remark had clearly never been challenged in their world.

To make things worse, a lady at the same party later handed me a bar of skin-whitening soap. I wasn’t offended, but I was numb. Her gesture was not one of malice, but of ignorance. She believed she was doing me a favor, that I might want to improve the way I looked.

Racism, I learned, isn’t always violent or loud. Often it’s wrapped in politeness, hidden in microaggressions, or disguised as concern. Sometimes, it’s a handshake withheld, as happened during an official visit to a mayor in Southern Philippines. He seemed unable to mask his discomfort at my presence. When we were introduced, he barely looked at me and kept his attention on my white colleague. Eventually, he asked where I was from. “Kenya, Africa,” I replied. He seemed puzzled and asked, “Aren’t there any white people in Kenya?” I smiled and answered, “No, only Black people. We all look like me.” I had to make a joke out of it to avoid boiling over.

In the United States, the racism was more systematic, more subtle but equally draining. I would be complimented for speaking “good English” as if my intelligence defied expectations. “Did you study here?” they’d ask, puzzled that someone like me could be articulate. Others would slow their speech as if I were a child or lacked comprehension. It was always assumed that I needed help, not because I asked, but because I looked like I did.

What’s most painful is that this kind of bias isn’t limited to interactions with other races. Even among fellow Africans, even among Black people, the legacy of colonization and internalized racism runs deep. We have created our own damaging hierarchies. Lighter skin is still seen as more beautiful, more worthy. This, perhaps, is the most difficult part to accept. When your own people treat you as lesser because of how dark your skin is, where do you belong?

My experience has taught me that racism is not just about hate, It is about ignorance, about systems that place whiteness at the center of everything. It is about what is considered normal, desirable, intelligent, beautiful. And it is not confined to any one region or people. It exists in classrooms, boardrooms, homes, and even within us.

It’s time we speak openly about these experiences. We must challenge not only the obvious acts of racism but the silent, daily assaults that grind people down. We need to start at home, in our communities, by unlearning the idea that skin tone equates to value. Only then can we truly begin to dismantle the global color line.

Because being Black should never mean being less.

Comments

Popular posts from this blog

A Quiet Christmas Pilgrimage on Sergoit Hill Faces Pressure from Development

Every Christmas Day and on December 26, thousands of children and young people converge on a cluster of rocky hills in Kenya’s North Rift, about 20 kilometres northeast of Eldoret along the Moiben road. There are no posters, no social media campaigns, and no official organisers. Yet for more than four decades, the annual climb to Sergoit Hill has continued, an unspoken tradition passed from generation to generation. Locals describe it as an annual ritual, even a pilgrimage, though it carries no formal religious or cultural meaning. What sustains it is memory, habit, and the simple pull of the hill itself. “It was like a must-do thing,” recalls Sammy Bungei, who participated frequently in the late 1970s and 1980s. “Every Christmas we would walk from Kuinet, nearly 20 kilometres, to climb the hill with other children.” Roots in a Simpler Time The tradition is believed to have begun in the early 1970s, when entertainment options in rural Uasin Gishu were limited. With no television, ...

A Seed That Fell to the Ground: The Gospel According to Rose Barmasai

When Jesus said, “Unless a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it produces many seeds,” He was speaking of His own sacrifice. Yet throughout history, God has raised men and women whose lives echo this Gospel truth. Rose Barmasai was one of them. Rose Barmasai in 1998, a year before her death. Twenty-seven years after her tragic death at Chembulet trading center, along the Iten-Eldoret road, her story still stirs the conscience of the church. She died returning from Chemalingot, where she had spent the day mediating between the Pokot and Turkana, two communities locked in cycles of revenge, cattle raids, and generational trauma. Her life ended in the very work she had given herself to: reconciling God’s children. Born in 1957 in Turesia, Keiyo South, Rose grew up in a region where ethnic tensions, political manipulation, and cattle‑raiding violence shaped daily life. She trained as a theologian at a time when few women in the Reformed Churc...

Tibanga, Lugumira, and Wamukota: The First African Ministers of the Reformed Church of East Africa (RCEA)

Background: The Beginnings of an African Church By the early 1940s, the Dutch Reformed Church missionaries under Bwana Loubser had established a mission presence primarily among the Boer white settler community in Uasin Gishu, focusing their ministry on European farms. The African population, though living and working around these farms, remained largely outside the church’s evangelistic focus. The turning point came with the arrival of Rev. B.B. Ebiyers (Eybers) in 1944, a visionary missionary who believed in extending the gospel to the African communities. Eybers recognized the need to train indigenous leaders who could communicate effectively in Swahili, the lingua franca of East Africa, and relate culturally to the people. He established a small Bible Training Centre at Plateau, near Eldoret, marking the beginning of theological education for Africans within the Reformed Church mission. It was here that three African men, Hubert Tibanga, Jeremia Lugumira, and Jason Wamukota, wou...