Urban and National Elites
In this regionally and ethnically differentiated country, peoples and communities have been identified as Sudanese only by virtue of orientation to and control by a common government. They seemed not to share significant elements of a common value system, and economic ties among them were tenuous. If a national society and elites were emerging, it was in the Three Towns constituting the national capital area. It was in Khartoum, Khartoum North, and Omdurman that the national politicians, highlevel bureaucrats, senior military, educated professionals, and wealthy merchants and entrepreneurs lived, worked, and socialized. Even those who had residences elsewhere maintained second homes in Omdurman.
These elites had long recognized the usefulness of maintaining a presence in the capital area, invariably living in Omdurman, a much more Arab city than Khartoum. The other, truly urban elites also tended to live in Omdurman, but the concentration of northern Sudan's varied elites in one city did not necessarily engender a common social life. As in many Arab and African cities, much of Omdurman's population lived in separate if not wholly isolated quarters.
Two components of the elite structure were not dominantly urban, however, although they were represented in the cities. These were the heads of important religious groups, whose constituencies and sources of power and wealth were largely rural, and what may be termed tribal elites, who carried some weight on the national level by virtue of their representing regional or sectional interests.
To the extent that the elites were Muslim and Arab--most were both--they shared a religion and language, but they were otherwise marked by differences in interest and outlook. Even more divergent were the southerners. Most elite southerners were non-Muslims, few spoke Arabic fluently, and they were regarded - and saw themselves, not primarily as a professional or bureaucratic elite, but as a regional one. Many were said to prefer a career in the south to a post in Khartoum. These southern elites exercised political power directly or gave significant support to those who did. But so diverse and sometimes conflicting were their interests and outlooks that they did not constitute a cohesive class.
Changing Sudanese society had not developed a consensus on what kinds of work, talents, possessions, and background were more worthy than others and therefore conferred higher status. There had long been merchants, entrepreneurs, and religious leaders in Sudan. The latter had a special status, but wealth and the influence and power it generated had come to carry greater status in the Sudan of 1991 than did religious position. The educated secular elite was a newer phenomenon, and some deference was given its members by other elites. In the Muslim north, the educated ranged from devotees of Islamic activism to Islamic reformers and a few avowed secularists. Despite the respect generally given the educated, those at either extreme were likely to make members of other elites uncomfortable.
The younger, larger generation of the educated elite were not all offspring of the older, smaller educated elite. Many were sons (and sometimes daughters) of businessmen, wealthy landowners, and the tribal elite. It had not been established where the interests of first-generation educated persons lay, whether with a growing educated elite or with their families of very different backgrounds. A peculiar feature of the educated Sudanese was the fact that large numbers lived outside Sudan for years at a time, working in Middle Eastern oil-producing states, Europe, or North America. Some of their earnings came back to Sudan, but it was not clear that they had much to do with the formation or characteristics of a specifically Sudanese elite.
Tribal and ethnic elites carried weight in specific localities and might be significant if the states were to achieve substantial autonomy; however, their importance on the national scene was questionable.
Socializing and intermarriage among members of the different elites would have been significant in establishing a cohesive upper class. But that had not happened yet, and movement in that direction had suffered a severe blow when the government of Colonel Umar Hassan Ahmad al Bashir that came to power on June 30, 1989 imprisoned and executed leaders of the elite. Until the Bashir government displaced it in favor of Islamists, the elite regarded itself as the arbiter of social acceptance into the company of those riverine Arab families who had long lived in the Omdurman-Khartoum area, had substantial income from landholding, and had participated in the higher reaches of government during the condominium or engaged in the professions of medicine, law, and the university. Men from these families were well educated. Few engaged in business, which tended to be in the hands of families of at least partial Egyptian ancestry.
Beginning in the late 1960s, northern Muslims of non-Egyptian background began to acquire substantial wealth as businessmen, often as importers and exporters. By the early 1980s, perhaps twenty of them were millionaires. These men had been relatively young when they began their entrepreneurial activity, and unlike members of the older elite families, they were not well educated. By the late 1970s and early 1980s, however, many of these businessmen had started sending their children to Britain or the United States for their education. Reflecting trends in other societies, whereas the sons of the older elite had been educated mainly for government careers, by the 1980s business education was increasingly emphasized. In contrast to the more secular elites in the professions, the civil service, and the military, however, many members of these newer economic elites gravitated toward religion and the Muslim Brotherhood.
Typically, the older elite intermarried and excluded those whose backgrounds they did not know, even if the families were wealthy and successful in business, religion, or education. Gradually, after independence, Arabic speakers of other sedentary families acquired higher education, entered the bureaucracy or founded lucrative businesses, and began to participate to a limited degree in the social circle of the older families. The emphasis on "good family" persisted, however, in most marriages. Sedentary Arabs were acceptable, as were some persons of an older mixture of Arab and Nile Nubian ancestry, for example, the people around Dunqulah. But southern and western Sudanese--even if Muslims--and members of nomadic groups (particularly the darker Baqqara Arabs) were not. A southern Sudanese man might be esteemed for his achievements and other qualities, but he was not considered an eligible husband for a woman of a sedentary Arab family. There were some exceptions, as there had been decades ago, but they were generally perceived as such.
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