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Most anchors tried to define Mr. Jackson’s place in pop culture and American history. His popularity is universal, but his death was commandeered to mark a milestone in African-American history. Nancy Giles, an actress and CBS News commentator, said on MSNBC that he was “a trailblazer in the same way President Obama is.”

That homage, as much as the music, was the measure of the event’s success: for at least one day, the Jackson camp managed to take command of the coverage, setting the agenda for the news media as well as the mourners.

Not everyone back in Cairo is happy about the obsession with golf courses. Professor of Landscape and Architecture at Cairo University, Mohammad Refaat says they are a status symbol and the game doesn't come naturally to Egyptians

Mohammad Refaat: The first golf course that was created in these new developments was in Katameya Heights. It started - why is that? Because we started to have the Japanese in Egypt. The Japanese, they love golf, and we have several firms with Japanese managers, so it became a luxury to provide the service for them. But I believe that we're never going to be golfers as Egyptians, and I don't know, it's irritating now, because whenever you go, whenever you get a project, even in my private office, they say, 'Ah, the golf', and then we start doing the compound. The main idea of the golf from the owners' point of view is that to provide value for the people so that he can start to sell.

Mohammad Refaat: The thing is that I feel that we are Westernising ourselves. The thing is that due to the effect of the media, everybody wants to live in a Dallas, or in a Falconcrest or one of these things that we used to see when we're kids.

And they did not understand the Egyptian culture. If I speak about myself, I'd rather live in what we call the hara, or the alley, the old alley that we have, you know, when you have people all living in one street, of having all the services in the street, what we call the philosophy of the extended family. This is very, very Egyptian.

Anwar Sadat

opened up the country to the world, and very significantly, for the first time, all Egyptians could travel overseas.

Egyptians from all classes went abroad to get jobs in Gulf countries. They came back with money and with an appetite for things like shopping and luxury living. Some also brought back new ideas about Islam. It was more conservative and fundamentalist.

teachers, engineers, medical doctors, peasants, the large peasant migration

get passports, go and work in Jordan, in Kuwait, Saudi Arabia, come back. Some of them also in Saudi Arabia perhaps never ever encountering women, right? And coming back with new notions of segregation, of headscarf, of Islamisation

Hagar Cohen: In Cairo today more and more women are segregated and wear the burqa, which is the full head and body cover. But everyone likes the shopping, and the new and glitzy malls are full of people in all kinds of dress

It can be uncomfortable now for women in western clothes, who don't wear scarves, because conservative men and women clearly show their distaste. This mix between consumerism and a very religious lifestyle is sometimes known as 'petro Islam'

Mona Abaza: They have different notions and variations of Islamic ideologies. There is a difference between a 16-year-old kid who is out of a family of 10 living in a slum, and a schoolteacher who lives long years in Saudi Arabia comes back, very much influenced by what I call the petro Islamic ideology, Saudi Arabian consumerists, very much into conservative accommodationist kind of religion, enjoying a shopping mall but at the same time dressing in Islamic code for instance. So marrying certain forms of consumer culture, but giving it a flavour that can look Egyptian, so that you convince yourself that you are different.

the gated communities inside. the more upmarket, the faster they're selling, and they have names like Beverley Hills, Hyde Park and Dreamland.

Another kind of cultural reference for all of this is old Egyptian movies from like the 1950s you know, black-and-white films, where the setting was very, very often the Pasha's villa, which always had a very grand staircase, and a very grand entrance. This is the sort of lifestyle that Egyptians haven't had access to since the 1950s because of the crowding and so on and so forth. So now it's sort of become a lifestyle option for wealthy Egyptians that wasn't really there. So you can now have your own Pasha's villa.

Hagar Cohen: Dina Hussanein says she isn't comfortable living in a place with a name like 'Beverly Hills'. Dina Hassanein: That's a very sad thing, because we have a remarkable history and civilisation and yet, you know, we can't think of any Arabic word of our own that we could use to name the places. So I can tell you, Beverly Hills Egypt is nothing like Beverly Hills California

Hagar Cohen: Dina Hassanein is a modern woman. She lives on her own, and has a fiancé who lives nearby. She is very beautiful and smartly dressed in Western clothes. She has a job which involves interaction with all sorts of people

Hagar Cohen: Dina Hassanein and other residents have to rely on Old Cairo for almost everything, including shops, restaurants, and health services. There are also no local street markets, little shops or stalls, or workshops. In some places, the rules even forbid them. Big supermarket chains can be found easily, but you have to drive to get to them

Said Sadek: And you have rulers who believe in gated communities. Mubarak himself, lives in Sharem el Sheik or Borg el Arab, isolated, always isolated. The ruling elite in Egypt are isolated. And so you can tell by this political orientation of the elite that this is what they want, an isolated community because they cannot meet the demands of the masses. There are 40% of Egyptians below poverty line, earning less than $2 a day. And so this abject poverty amidst people who have a lot of money, may drive people to be envious

Very poor quality housing found in slums and shanty towns is expanding in Cairo

r Cohen: What in terms of sewage and garbage services? Are they available? Manal Tibe: We are talking about no water, so don't talk about sewage and garbage

Hagar Cohen: Manal Tibe says that the government isn't doing anything to improve conditions in slums, but has been very generous to private developers of gated communities. The desert land is subsidised by the government as well as the price of fuel, electricity and water. And that makes expenses in gated communities very low.

Manal Tibe: More hatefulness from poor to rich people and also to the government. Now, poor people that they want revenge, and this is being interpreted in some crimes against rich people.

Hagar Cohen: Dina Hassanein is missing city life, but at the same time she says that she doesn't fit in there any more

Dina Hassanein: It's not that I don't want to live there, it's just that our realities are very different, the places that we go are very different. If I were to walk into a slum I might get torn apart. You can't just walk in wearing normal clothes like we do into a place like that. I can barely walk down the streets without getting harassed actually, because it's a much more conservative society, so it's just different, it's almost impossible for these worlds to intermingle.

Hagar Cohen: These two very different worlds are on display inside some of Cairo's shopping malls. Western music there is piped through just as it is in any Australian city. This shopping mall is in the suburb of Giza. It's one of the most exclusive ones in Cairo. There's a care there serving Caesar salads and cappuccinos. Just across the road is the Giza Zoo, which is a popular hanging out venue for poorer families

This shopping mall

It's only a few days before Christmas when we're here, and in this Muslim country, it's ironic that Christian carols are playing throughout the atrium. Mona Abaza: It's a mix of definitely well-to-do Egyptians, and lots of expatriates, foreigners coming. You can see the Christmas decoration. During Ramadan they make Ramadan decorations, tents and Islamic style, and in Christmas they put Christmas decorations

Mona Abaza: There is this idea that the old downtown city is now slowly being depopulated by its, let us say, middle class. It used to be a very important commercial centre. It is now losing out this significance, because the centres have been now little by little moving out. So the idea is to get out of the city, because as if it's the inside is rotten, and it's very interesting how the poor can easily look at the lifestyles of the rich. Now this is evidently a bit of a problem for the rich, so that is why they opted for the American Dream, which is getting out and walling off.

Mona Abaza: If you look at it just visually, the problem is slums. One can easily say that the view is that as if the whole of Cairo is consisting of slums. Now the past 20 years, the neo liberal ideology of the government is to try and handle the problem of slums, and the way they handle it is as if it's an evil, a cancer that has to be drastically eliminated, with violence, because they consider and they believe that in slums, that we have the breeding of terrorist ideology, Islamist, poverty, violence etc. Now all this is quite often very over-exaggerated. I mean it's a form of discriminating the poor, that's clear. But you have the issue also of the city now experiencing a new form of cleaning up geared towards of course the encouraging of tourism and sites of consumption. So the cityscape is taking place as a huge space for consumer culture and tourism

Hagar Cohen: The American University, where Professor Abaza lectures, has also moved out to the desert and is now based in a town called New Cairo. She says it's a bad move, because a whole generation of well-off young people will be isolated, away from historical Cairo or the old Egyptian culture

Mona Abaza: You might be astonished but my students, 18 years old, 19 years, have never for instance known anything about downtown, have never even gone to downtown.

You will find the American fast food and the Egyptian fast food, and Italian, Mexican. Upstairs there is a McDonald's and Kentucky

Towheid Wahab: There is a rule here in the University. There's no mosque, there's no church, there's no temple, there's no monastery. All the people here are equal to do their religion by their own

Max Roderbeck: There are good reasons why they want to move, because you get a nice amount of space, you can re-brand yourself with a new image of being something that looks very modern instead of something that's fitted into a shabby old neighbourhood. There's certainly a trend, I mean there are quite a lot of institutions that have moved out.

Max Roderbeck: The danger of Cairo being hollowed out is pretty real. And I mean, some of the things that a city needs to be vibrant, seem to be already been pulled out of the centre of Cairo. I've seen other places where downtown becomes either a hollow shell, or ends up just being a sort of transport hub, you know, a sort of junction of roads and things. And I think it's a very real danger with Cairo.

Hagar Cohen: Somehow, Cairo has always managed to function as a lively city, says Max Roderbeck, but this time around, things are different

These satellite towns were developed in this way because of the government's quick sale of the land to private hands. They wanted to make a return quickly, and big villas and golf courses were in demand. But they don't work as lively urban centres, says environmental architect, Abbas el Zafarany

So societies that have embraced modernity, have effectively “privatised” religion. Indeed capitalism has been the driving force behind secularism because it required the dismantling of the communalist society.

Replacing the old communalism is heterogeneity and pluralism. These have eroded not only religious monopolies, but their centrality in various societies. The end result of this is a society’s secularisation.

Globalisation, in which western technological and cultural products predominate, is often framed as a form of colonialism.

Ironically, the rise of transnational Islamist terrorism is also a product of globalisation.

As the power of the nation state diminishes, religious ideology’s mobility allows it to permeate shifting borders.

The current face of modernity is therefore ideally suited to –  and an ideal breeding ground for – the creation of suicide terrorist groups.

In order to fortify the in group, moral strictures must become ever more rigorous, while condemnation of transgression must become ever more vociferous – and violent, thus intensifying the demarcation between “good” and “bad”.

terrorism implies a crisis of legitimacy

But can we say that such a crisis of legitimacy applies to transnational terrorists such as al Qaeda?

modernity is an attempt to destroy community and communalism…, all those forces which created identity and authority

such threats to communalism result in feelings of humiliation amongst those who do not benefit from the new order.

humiliation therefore “links the concepts of honor and human rights in an enlightening way, providing a framework both for ideologies and for the transition between them.”

Scott Atran identifies the primacy of honour throughout Arab societies, noting that the Arab perception of being humiliated by outsiders is a prime motivator for suicide attacks.

There emerges from the collective sense of humiliation something of an obligation to demonstrate outrage and embark on actions – even if they have little chance of success – in order to avenge honour. Martyrdom is one such example.

Beit-Hallahmi writes, that under such circumstances, “contemporary martyrdom can be viewed as an uprising against the end of history and the final triumph of liberal capitalism.”