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The Chukchi are the majority of the Native population of the Chukchi Peninsula…. Under the tsars, these Natives were only of interest as suppliers of furs. Nobody gave a thought to protecting the base of the Native economy, to improving his way of life. As a result, the fur trade was nearly extinguished … and reindeer husbandry fell off catastrophically. He was born on the western edge of the Russian Empire in to peasants so destitute his father nearly sold an infant Karl to the childless baron who owned the lands his parents worked. As a boy he tended cattle. Around him, most people were confined to agricultural toil on old noble estates or industrial toil in new factories.

His parents were unable to afford education beyond basic literacy, so Karl became a deckhand when he was hardly more than a child. One appeal of the apocalypse is that it can make those on its threshold feel world-historically important. His voyages took him through Baltic ports thrumming with discontent. Strikers protested factories that rent their bodies. Bread lines turned into riots after days of hunger. Students demanded representative government. Tsar Nicholas II, heir to four centuries of autocratic rule, sheltered in his palaces, spent lavishly, and hired more police. The people Karl met outside these aristocratic walls found their present so unjust, so sickly, so impossible, their question was not would it end, but how.

Karl heard Baptists preaching hellfire, Orthodox priests invoking the salvation of saints, and a dozen other sects calling down the final judgment. As the historian Yuri Slezkine explains, these visions all shared a plot: first the apocalypse, then a reign of harmony and perfection. An old story, passed from the Middle East to Europe, from Jewish cosmologies into Christian traditions, going back almost three thousand years to the prophecies of Zoroaster, who foretold a cataclysmic battle between light and dark. The triumph of light would give the righteous a new life, one without suffering or toil, one where time as meted out in cycles of birth and death ended in a linear, immortal world. Karl did not become a Baptist or worship saints.

He joined a socialist reading circle. Karl Marx and Friedrich Engels foretold how the darkness of capitalist exploitation would become the light of communist utopia. Between these poles was a kind of earthly revelation: what socialists called revolution. I met Karl in an age-crumpled file in Vladivostok, where I learned what he would give for this new world. At seventeen, he was arrested for distributing illegal pamphlets. For the next decade, he was in and out of custody. Karl left a four-year term in Orel Central Penitentiary with tuberculosis. Courtesy of Kunstkamera 2.

Back in the uaz , we climb through hills of eroding yellow and brown stone, their tops in velvet fog. The road turns out onto green rolling tundra. Somewhere to our north, Alex says, are the reindeer. Like the fox, they are in summer molt, flanks patchy with shedding hair and antlers trailing bloody ribbons of the velvet that nourished their bony growth. Reindeer are almost never alone, and almost never still. They move constantly to find fresh pasture and breezes to keep mosquitoes from tormenting their flesh.

With each step the tendons in their hooves move over the sesamoid bone with a soft click. In other summers, on other tundras, I have heard reindeer before seeing them. Today, the reindeer are with their people. Centuries before the first Russian speaker came here, the Chukchi and wild reindeer struck a bargain, in the relations we call domestication: reindeer who lived as familiars with people were protected from wolves and bears; people who lived as familiars with reindeer were protected from starvation.

In the history the Chukchi tell of themselves, a few dozen domesticated reindeer made food and shelter newly dependable. Hundreds or thousands made politics newly potent, as the bodies of many reindeer carried the authority of many gifts and armies fed for war. Yet to walk out with a herd on a tundra morning was to enter a world where human authority did not extend fully even to the tame animals shuffling their spade-like hooves and exhaling great steamy breaths outside Chukchi tents. These hills were home to many beings, to mushroom-shaped men, and giants with gaping mouths, and wild reindeer people, any of which could steal a herd. Some were kin, some were foes. Valleys, rivers, reindeer, foxes, walruses—all bore souls that required entreaty. That required you ask for their favor before you walk.

Time itself spooled out through the land in cycles. A spate of warm years—normal, for most of the Holocene, each century to half-century—brought intertwined perils. Cold air reduces precipitation, so in warmer winters herds foundered in deep snow. Sometimes rain fell on the drifts, then froze again; the resulting ice starved reindeer unable to paw through it to the lichens and dried grass beneath. Boggy summers infected their hooves, hindered migration, and left them vulnerable to anthrax.

A family with five thousand reindeer could in a decade find themselves with only hundreds: enough for food, not for armies. To walk out on an Arctic morning was always an appeal to a will-filled universe. Karl would not have agreed. It was the fundamental plot for Marx and Engels: this capacity for progress that drew societies from hunting and gathering to agriculture, to industrial capitalism, and onward to revolution, beyond which there would be no suffering or decay. The idea of time Karl brought with him to Chukotka was aggressively linear.

Chukotka was too cold for agriculture, too distant and rugged for much industry. But there were reindeer with useful meat, and foxes with valuable pelts. Karl drew up plans to increase the size of reindeer herds with Soviet farming techniques. The animals could not be left in the wild: out on the tundra, their numbers rose and fell every few years, dependent on cycles of lemmings. Socialist farms would replace such inconstancy with predictable growth. Karl did not ask the Chukchi if they wanted this new world.

No one did. Nor did anyone ask the foxes about the pens or the reindeer about their corrals; to do so was not thinkable. Another appeal of the apocalypse: proclaiming it is not an act of supplication, but of certainty. Courtesy of Kunstkamera 3. Courtesy of Kunstkamera 4. Courtesy of Kunstkamera 5. Such certainty can be a kind of madness. Looking west out the uaz , I see rocks covered in black lichen breaking through cushions of moss campion. A single white reindeer rib bone curves up from the pink flowers. Across the road, other remains: a pekaranya , a bakery, its roof like a broken back, crouched amid low houses charred by old fire. The Chukchi did not want to give their reindeer to Soviet farms and take day-long shifts in dark fox barns. For two decades after Karl died, war simmered over the tundra.

The Chukchi killed their reindeer or killed themselves rather than be part of the new promised land. Around and after the violence, Soviet scientists mapped these hills and rivers, analyzed their plants, plotted migration routes to optimize reindeer nutrition. Veterinarians inoculated herds for anthrax and foxes for distemper, examined hooves for disease, and charted the best time to breed vixens. The tundra was coming under control—was becoming the prophesied human perfection. The ultimate linear dream, of progress unending: an escape from the limits of moss and lichen, the necessity of relating to other life. Something else about the apocalypse: its battles only damn or save human beings.

In this story, our species has no kin but ourselves. We reach the Amguema by midday. A quarter mile or so from its banks is a village, named after the river. A Soviet town, concrete buildings connected by elevated gas pipes shedding insulation. Entropy has taken over on the outskirts, pulling down houses, filling the space between with fireweed. But in the center, there are curtains in open windows and bright paint on the concrete. Somewhere, Pearl Jam is playing, tinny notes floating towards us on the breeze: A dissident is here. Escape is never the safest path. We stop the uaz by a group of men in rubber boots and mud-spattered orange overalls. One of them introduces himself as the mayor. They are digging a drainage ditch, he explains.

The tundra under the town is seeping. Alex asks if the reindeer brigades are close. The mayor points us west, toward the river. If they have returned, their yaranga , their reindeer-hide tents, will be there. He advises that we leave the uaz and walk: since the fall, the roads have decayed. The fall: sixty years after Karl Luks died, the Soviet Union ceased to exist. By then, in the early s, socialist efforts to control this land had changed many things—built these roads and apartments, brought children into schools, herded reindeer with helicopters and snow machines. Chukotka became a Soviet version of the world we now find normal, where lights come on with a switch and airplanes satisfy any need. But the Soviet Union never did mold time into linear form.

Foxes kept dying from rabies. And then what did change disappeared. Historians tell stories of why. In Chukotka, the stories of the s bend toward the how. How did we survive a civilization in its ending? All that the Soviets brought with them—the gas heat and bakeries, the machinery and medicines—was no more. Alex was a child when the electricity stuttered off. There was no gasoline to move supplies, but there were no supplies to move anyway.

The arrival of the Soviet Union had been terrible for its violence; its dissolution was terrible for its sudden stillness. Towns were emptied as people fled to southern Russia. Older people died without medicine or warmth. Mothers worried that lack of food meant little milk for their infants. Everything was cold. The horizon of time closed: What would summer bring to keep families and whole towns alive during the winter?

What would winter do? The fox barns emptied. Untended reindeer went feral or were lost to wolves. Yet each day came with its small, specific tasks of survival. Chukchi families set up yaranga inside their apartments and burned seal oil lamps for warmth and light. Through summer and fall, people picked berries and greens and packed them in seal fat for winter. It was good to know hunters who lived along the coast, in the villages where Elders still remembered how to kill bowhead whales without specialized equipment.

It was also good to know how to tend reindeer without helicopters, sew reindeer-hide boots, harness a reindeer when the snow machine ran out of fuel. Solidarity, that old socialist refrain, ceased to be a slogan and became a necessity. At the end of a world, there are no damned or saved souls, only people and other kin to share in the work of making life possible. No one knew what would happen, Alex tells me. From dragon link themes slot machines to Texas styles slots. A winning combination of classic slots casino games and new 5 reel video slots of Vegas!

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