Ubi fluxus, ibi locus
For some time now, the reasons of mobility have been imposing their law on contemporary life. Boat people, business class executives, cybernauts interconnected by virtual networks, motorists stuck in freeway jams, shoppers and strollers milling about in malls… The catalogue of humankind on the move could today be considered endless.
There seems to be no single way of interpreting the intricate phenomenon of this new logic of human transhumance. Spread across varied levels and speeds, on an arterial or far-flung scale, the constant flow of transitory presences assiduously perceived in our cities offers a throbbing icon of the new sur-modern nomadism. Today we have to forget the dated image of a settled community rooted in its closed repetition of identity rituals.
The circularity and intensity of short-medium-long range human transits, and the growing dynamic of infrastructural synapses, are meaningful clues to an evolution of social mores towards an “impermanent” community model. Impermanence is the Buddhist term for the positive transitoriness of phenomenological existences. It is also used by Michel Maffesoli to define the errant nature of the dynamics – individual and collective – of today’s societies.
Infrastructural spaces are the places of and the backgrounds to these new experiences of social relations. Ever more frequently organised on the road, they follow the linear routes of a (tele)-communications web. The virtual or real journeys described by our movements are the places where we spend much of our time nowadays, moving ever less temporary residences and ever less structured relations into them. Domus 907 reports on this tendency of infrastructural spaces to be transformed into social scenes within the urban landscape.