From palm oil to hydroquinone

In Nigeria, skincare practices have always been woven into daily routines and spiritual beliefs. Before colonialism, people relied on locally produced soaps made from palm, shea and herbal infusions. These methods were rooted in home life and community rituals rather than in specialist medicine. Having ‘good skin’ meant being healthy, smooth and accepted by others, and was maintained through moisturizing, cleansing, scarification and scented oils that connected skin to climate, work and spiritual protection. Skin was seen as a living link between the body and the environment. Colonialism disrupted these traditions and changed how skincare was understood. Missionaries and colonial doctors began to frame African skin as a problem, both medically and morally. Darker skin was linked with illness and a lack of civility. Lighter-skinned people were often favoured, leading to the rise of early skin-lightening practices, in which skin tone began to influence who could get jobs and be respected. Postcolonialism, these old hierarchies did not disappear, they just changed shape. Urban growth, the influence of global beauty brands, Nollywood and social media have increased the value placed on lighter skin. Today, Nigeria is the largest market for skin-lightening products. Many of these modern products contain chemicals like hydroquinone, strong steroids or mercury, which can cause serious skin problems, including ochronosis and steroid-related skin damage. This history is important for dermatology today. When doctors and patients discuss issues such as pigmentation, acne, scars or uneven skin tone, those conversations are shaped by long-standing ideas about colour and beauty. Viewing Nigerian skincare as part of a broader narrative helps us understand how ethnicity and belonging have always played a role. It shows that the impact of colonialism is still visible on the skin today, and that treating skin issues in Nigeria means recognizing their historical roots.

Abstract from Crossref