Художники - участники экспедиций на Крайний Север = Artists-participants of the expedition to the Far North : из собрания Музея-Архива истории изучения и освоения Европейского Севера Кольского научного центра РАН / [сост., ст., коммент.: Пация Е. Я., Шабалина О. В.]. - Санкт-Петербург : ГАМАС, 2008.

Fig. 12,13. Field-researchers (ethnographers, anthropolo gists, specialists in folklore) were often perceived by North indigenous population as natives of "another world". The situation is known from adventure fic tion: natives (Africa, Australia or Americas) perceive heroes-Europeans who came to them as either dei ties, or demons. In the Russian reality of XIX - the beginning of the XX-th centuries the peoples of North and Siberia surrounded expeditions with different anxious hearsay. The Kaninsky travel of 1922 was preceded too with a remarkable story which was, obviously, known to Charnolusky and V.Ya.V. In 1877 the Kanin peninsula on the instructions of the Committee of Moscow Anthropological exhibition was visited by N.Yu. Zograf "for collecting material on anthropology and ethnography of Samoveds". Studies by Zograf excited the mistrust of local resi dents as "some Samoveds related the started by N.Yu. Zograf collecting of skulls from halmeras (tombs), measurements of people and making plaster masks with an epidemic of reindeer, which appeared in Ka nin. Many Samoyeds believed also, that they were measured to be drafted in the army" [Zhitkov 1904: 11]. The traveller was left by his guides in the north west part of the peninsula and he could reach Mezen only thanks to a casually met industrialist. Historical metamorphoses of post-revolutionary time also changed communication "a field researcher - a native". Fig. 12 presents an ethnographer mediat ing between a Soviet official and Nenets people, play fully uses the possibility to transfer administrative or research types of dialogue in purchase and sale, to be exact - gamble. The word "gamble" is obviously a tribute to colloquial speech of the NEP (new economic policy) era. In fig. 13 the situation of contact of natives with ethnographers during a militant atheism epoch, most likely, imagined by students-ethnographers in rest-hours, instead of real is parodied. ч f - Ж і а и У ‘ ! ^ f ) , Г Рис. 13 Боги Во приносится жертва снова:........<Лаптей> Богам приносится жертва, нынче Бога нету, Вы заместо их, так вот я тебе жертву принесу (надпись в левом верхнем углу: «Тонкой»), Fig. 13 Another sacrifice to God Vo: ...<Laptei> Sacrifice is made to God, we have no Gods now as there is no God, you're replacing them, therefore I'll make a sacrifice to you (written in the top left corner: "Tonkoi").