Complexion in the context of "Prejudice"

Environmental justice is a social movement that addresses injustice that occurs when poor or marginalized communities are harmed by hazardous waste, resource extraction, and other land uses from which they do not benefit. The movement has generated hundreds of studies showing that exposure to environmental harm is inequitably distributed. Additionally, many marginalized communities, including Black/racialized communities and the LGBTQ community, are disproportionately impacted by natural disasters.

Environmental justice is broadly defined as the fair treatment and meaningful involvement of all people regardless of race, color, national origin, or income with respect to the development, implementation, and enforcement of environmental laws, regulations, and policies. Over time, scholars have elaborated multiple dimensions of the concept.

Black is a racial classification of people, usually a political and skin color-based category for specific populations with a mid- to dark brown complexion. Often in countries with socially based systems of racial classification in the Western world, the term "black" is used to describe persons who are perceived as darker-skinned in contrast to other populations. It is most commonly used for people of sub-Saharan African ancestry, Indigenous Australians, Melanesians, and Negritos, though it has been applied in many contexts to other groups, and is no indicator of any close ancestral relationship whatsoever. However, not all people considered "black" have dark skin and often additional phenotypical characteristics are relevant, such as certain facial and hair-texture features. Indigenous African societies do not use the term black as a racial identity outside of influences brought by Western cultures.

Contemporary anthropologists and other scientists, while recognizing the reality of biological variation between different human populations, regard the concept of a "Black race" as social construct. Different societies apply different criteria regarding who is classified "black", and these social constructs have changed over time. In a number of countries, societal variables affect classification as much as skin color, and the social criteria for "blackness" vary. Some perceive the term 'black' as a derogatory, outdated, reductive or otherwise unrepresentative label, and as a result neither use nor define it, especially in African countries with little to no history of colonial racial segregation.

Brown is a racialized classification of people, usually a political and skin color-based category for specific populations with a light to moderate brown complexion.

The description of populations as white in reference to their skin colour predates and is distinct from the race categories constructed from the 17th century onward. Coloured terminology is occasionally found in Graeco-Roman ethnography and other ancient and medieval sources, but these societies did not have any notion of a white or pan-European race. In Graeco-Roman society whiteness was a somatic norm, although this norm could be rejected and it did not coincide with any system of discrimination or colour prejudice. Historically, before the late modern period, cultures outside of Europe and North America, such as those in the Middle East and China, employed concepts of whiteness. Eventually these were progressively marginalised and replaced by the European form of racialised whiteness. Whiteness has no enduring "true essence", but instead is a social construct that is dependent on differing societal, geographic, and historical meanings. Scholarship on race distinguishes the modern concept from pre-modern descriptions, which focused on skin colour, complexion and other physical traits.