А Н Н О Т А Ц И Я. В связи с сокращением оленеводов в муниципальных бригадах из-за падежей оленей в тундрах Ямала начался рост безработицы. Общины также вычеркивают из своих списков малооленных ненцев. Из-за массовых падежей оленей, случившихся в 2014 и 2018 гг., и эпидемии сибирской язвы в 2016 г. многие кочевники-оленеводы, потерявшие стада, занялись поисками альтернативных моделей хозяйственной деятельности. Некоторые из них переселились в поселки, другие поставили чумы на берегах рек и озер, в которых еще водится рыба. Эти практики использовались аборигенами во все времена: безоленные ненцы ставили чумы в пределах поселений, затем, нарастив стада, снова возвращались к кочевьям. В статье рассматриваются принципиальные отличия «дачных» чумов от кочевых. Кто и когда их устанавливает, с какой целью? Насколько эти чумы «настоящие»? Можно ли рассматривать «дачные» чумы как будущие площадки для организации самозанятости оседлых аборигенов?

The author attempts to investigate how new infrastructure and new technical means affect the social institu-tions of the indigenous inhabitants of the Yamal Peninsula, who were mainly engaged in traditional activities: no-madic reindeer herding and fishing. The work is based on the author's field materials of 2018–2020 for the Yamalo-Nenets Autonomous District (Western Siberia) and publications of other researchers. The paper shows how the autochthonous peoples build new mobile space and master snowmobiles. Domination over the created space takes place with the aid of traditional skills and behaviors. At the same time, deer, which was the main transport animal and the main measure of wealth of Arctic reindeer herders, has not receded into the background, but transformed into a means of technical modernization of the economy. As a result, it has been shown that, when choosing technical innovations, the indigenous people of Yamal are guided by their ease of operation, high cross-country capability and environmental friendliness, preferring the domestically produced Buran in daily routine. Snowmobiles can be found in almost all reindeer herding families, and only their high price indicates the standing of the owners and allows the latter to demonstrate their status in the society. ‘Buranists’ are involved in the market relations, occupying their niches in the system of commodity-exchange relations in the society. They act as an information and communication link between reindeer herders' camps and settlements. Snowmobiles are vivid examples of adaptation of indigenous people to new conditions and demonstrate possibility of coexistence of traditional reindeer farming culture with modern technologies. The Arctic nomad turned from a mobile man into homo technicus mobilis. This transformation appeared to be only on the outside, as evidenced by frequent acci-dents during the operation of snowmobiles. The proper use of such technologies in many respects offers competi-tive advantages to local entrepreneurs. New vehicles boost the entrepreneurial activity of the natives, involve them in the non-traditional sectors of employment: repair and resale of snowmobiles, transportation; and delivery of fuels, where natives can employ traditional knowledge of orientation, satisfy their passion for moving, and to avail themselves of the opportunity to choose a lifestyle and transport, without parting with their mobile lifestyle.