Regional studies, or kraevedenie (lit. 'home region study' as a calque from German Heimatkunde), were rapidly developing in Primorye as early as the 19th century as one of the earliest and most active branches of the discipline in Russia. Yet it possessed an undisguised étatist and patriotic nature, being affiliated with the military, government officials, and state agencies. The fate of the Kraevedenie Research Institute that operated in Vladivostok in the 1920s, and was restored in 1994 on the basis of the Far Eastern Federal University, is illustrative. The Institute's official website states that 'research is being carried out in the interests of the region's administration. (...) Research is also being carried out in the interests of certain industrial organisations on a contractual basis.' [8] This declarative instrumentalisation of regional studies by the authorities aimed at the region's industrial development is quite unique and indicates an extremely frontier-oriented and robust nature of colonisation processes in the region. The resettlement policy, so intensive in the early 20th century, is still in operation today, for example, under the guise of the Far-Eastern Hectare programme, under which participants are offered free ownership of land 'for development purposes'.
The collision between European and Russian strands of Orientalism was very at its height in the early 20th century. The history of the German Kunst & Albers trading empire in the Far East, which built one of the first department stores in the world there, is notable. Traveller, adventurer and writer Ferdynand Antoni Ossendowski, the first recipient of the Society for the Study of the Amur Region's prize for his work titled 'Fossil coals and other carbon compounds of the Russian Far East in terms of their chemical composition', published a semi-anonymous story 'Peaceful Conquerors' (1915) compromising the trading company for blackmail purposes. The country was witnessing Anti-German pogroms, and the German manager of the trading house by the name Dattan was exiled to Siberia, while the business was confiscated. Later, Ossendowski himself served under Baron Ungern for a while – this 'Shambhala warrior' wanted to restore the empire of Genghis Khan, the 'Middle Empire', to be ruled over by the 'yellow peoples'. This echoed the 'yellow crusade' stories. Following these adventures and his return to Poland, Ossendowski became a celebrated Polish writer and wrote, among other things, about Agharta, a global subterranean kingdom, a transcontinental realm of world justice, which was already part of other powerful myths – Eurasian and occult.
The coexistence of multiple mutual exoticizations, orientalisms and spatial myths gave rise to a very rich and intricate figurative-geographic premise in Primorye, which is very conducive to metageographic analysis [9]. However, the complexity of these images and systems of knowledge is so great that metageography turns into speculative geography, falling into a state of decay in terms of spatial meanings and their overwhelming schizo-excess.
It is worth mentioning the phenomenon of Primorye-based 'Robinson' artists. The abundance of islands, many of them uninhabited and still unmapped, drives the obsession with reclusiveness among artists and regional studies specialists who tend to turn their lives into Gesamtkunstwerk. A well-known example is the Shikotan Art Group active from the mid-1960s until 1991, and artist Victor Fedorov, who has been travelling to a desert island since the 1970s to create his works. Nowadays, local historian Sergei Kornilov is exploring Reyneke Island; artist Alexander Kazantsev maps uninhabited islands living there as a hermit for months, and is compiling an encyclopaedia of hermitage and planning to establish a community of artists on one of the Empress Eugénie Archipelago islands.
The European Robinsonade is closely connected to the ideology of the Enlightenment and played an important role in the creation of colonial mythology. As James Joyce pointed out, Robinson Crusoe is the prototype of the British colonist. However, Alexander Kazantsev's History of Hermitage starts long before the European Robinsons, and Jules Verne's parody novel The School of Robinsons, which ridicules Europe's fascination with 'Robinsons', features the only real hermit at the very end – a certain Chinese individual who is interested in the practice itself, and not the accompanying adventures and publicity. What angle should one pick to look at the practice of 'Robinson' artists? Is it a perpetuation of the Enlightenment colonisation narrative, or is it an escape into the 'stateless' zone, the emancipating experience of carving 'one's own' space using one's toponymy and artist's mapping? Or perhaps it is a form of the 'Eastern dream' and spiritual maximalism of the settlers who are still searching for the island country of prosperity.