ABSTRACT

Since the World Health Organization’s (WHO) declared the Coronavirus outbreak a global pandemic, the virus has invaded lives around the globe. The ongoing health, social and economic crisis that followed forced urban life, business, culture, community etc. into idle mode for weeks resulting from mandated immobility. What was once taken for granted as the essence of urban experience such as cultural activities, meeting friends, relatives and colleagues in public space or in professional encounters, disappeared overnight. Free movement became significantly restricted all over the world. It seemed that immobility, social and physical distancing, and isolation were the only antidote to the fast-moving virus. For many people, working from home while also schooling their children and providing social care at a distance, peak activity at maximum physical immobility became the “new normal.” A culture emerged where rules and norms of mobilities previously taken for granted were re-negotiated and re-defined. Before the crisis and despite the negative ecological side effects, mobility has been positively connotated as a signifier for progress and success. Under the Corona regime mobility turned into a life-threatening risk. The theory of reflexive modernization, risk society and the mobilities paradigm are used to discuss these contemporary shifts and transformations.

抽象的

自世界卫生组织（WHO）宣布冠状病毒爆发是全球大流行以来，该病毒已入侵全球各地。持续的健康，社会和经济危机继而迫使城市生活，商业，文化，社区等进入了闲置状态，这是由于强制性出行造成的。一度被视为城市体验的本质的东西，如文化活动，在公共场所或专业场合与朋友，亲戚和同事见面，一夜之间消失了。自由运动在世界范围内受到极大限制。似乎动静，社交和身体上的距离以及隔离是快速传播的病毒的唯一解毒剂。对于许多人来说，在家工作又在给孩子上学，并提供远距离的社会照顾，在最大程度的身体不动时的最高活动量成为“新常态”。出现了一种文化，在这种文化中，先前被视为理所当然的交通规则和规范被重新协商和重新定义。在危机发生之前，尽管存在负面的生态副作用，但流动性已被积极地视为进步和成功的象征。在电晕政权统治下，流动性变成了威胁生命的危险。反思性现代化，风险社会和流动性范式的理论被用来讨论这些当代的转变和转变。在电晕政权统治下，流动性变成了威胁生命的危险。反思性现代化，风险社会和流动性范式的理论被用来讨论这些当代的转变和转变。在电晕政权统治下，流动性变成了威胁生命的危险。反思性现代化，风险社会和流动性范式的理论被用来讨论这些当代的转变和转变。