While conducting my field work in Tunisia for my doctoral dessertation, Covid 19 hit the country. The Covid crisis in Tunisia manifested differently across regions and social classes. When the state ordered social distancing, wearing masks, and isolation, these rules were near impossible to implement. The pandemic, in fact, revealed the socio-economic gap between Tunisians, resulting in a discrepancy among people to conform to the rules of confinement and social distancing. The “oxygen” crises during the second wave of Covid-19 cost many families their loved ones. Both biological and social suffocation became a daily discussion. Expressions like “we have been suffocating for years” were repeated often during my daily encounters with people. For Tunisians who lost their loved ones to Covid, the pandemic is not a past event, and they are not living in its aftermath. The event is always happening in the present. In fact, Covid rearranged their temporality to incarcerate them in the moment of loss. This incarceration is based on memory, but it is also corporal. This corporal memory is always in the present, never in the past. The deterioration of family life after losing a husband, a mother or a child is also always in the present. Loss does not have an aftermath; it is the expansion of the present. Its memory expands and governs every moment after it. Based on a collection of stories and texts by Tunisians who lost family members to Covid-19, this paper questions the validity of articulating the pandemic as recent or past event. How can we analyze and theorize Covid as an acute immanence in the present? What epistemology and methodology does this theorization require?