The communication space of a northern city is usually associated with the limited mobility of communities and people, which is restricted by the natural conditions [Podvintsev, 2016; Saburova, 2016]. On the one hand, there are very few places of direct public communication and they have a heightened symbolic significance, because they are scarce and they are important for certain, albeit small, groups of individuals. On the other hand, the ways people communicate are closely related to the specifics of certain types of mobilities. For example, severe frosts or blizzards can lead to the cancellation of an appointment and the transfer of communication to a virtual space, which sometimes becomes dominant for these purposes. Due to their relatively small populations, arctic cities form cultural landscapes with a greater share of communicatively iconic places, whereby their emotional expressive colours may be based precisely on the corresponding opposite concepts of "cold / warm", "cold / hot", etc. [Eliasson et al., 2007].
Geo-cultural images of northern and arctic cities in their origin are associated with the increased mobility of their founders and inhabitants [Zamyatina, 2014, 2016a; Laruelle, 2017]. To put it crudely and generically, the cold makes you move, walk or run - otherwise you freeze. However, the underlying meanings of the founding and development of such cities are more likely than in the case of the cities with temperate and warmer climate to be linked to the traditionally high mobility of indigenous communities, most often remaining nomadic before the invasion or arrival of new communities [Schweitzer, 2016; Tomiak, Patrick, 2010]. Urban communities in northern cities, which are made up of people of diverse origins are characterized by high migratory activity due to clear life cycles that often begin outside the north and the arctic, develop within these regions and finish outside of it. These communities are also characterized by a desire for increased daily mobility, linked to both survival concerns, physically demanding work – often involving the development of extractive industries – and a particular lifestyle oriented towards the archetypes of constant movement and conditional nomadism [Golovnev, 2015; Haitun, 1982].
The aboriginal people of the North and the Arctic, whether representatives of the indigenous people or the descendants of settlers, form unique urban communities that reproduce traditional values and rituals, including those associated with high mobility [Peters, Andersen, 2013; Nyseth, Pedersen, 2014]. The sacral or para-sacral character of these values can be expressed in various individual and community seasonal events, like the winter welcome celebrations [Nesmelaya, 2013; Romanova, 1993]. At the same time, some residents of the northern cities live in them for a relatively short time, briefly arriving for shift work. These people, transposing their original identities to the northern cultural landscape, acquire temporary, constantly erased and newly emerging urban identities, initially associated with increased, including pendular, mobility [Eilm-Steiner-Saxinger, 2010; Silin, Tkacheva, 2015]. The "amalgam" of rather heterogeneous territorial identities overlapping and penetrating each other creates specific, sometimes cosmopolitan urban landscapes of northern cities, in which geo-cultural images of cold can play a unifying role.