Structuring of Current Religious Practices in Polyconfessional Regions

Start of XXI century synchronizes with the next stage of secularization, transition to new cultural policy in world`s social space. Oppositely, for Russian civilization it`s a period when a religious identity is forms up. It`s a time of rational religious self-identification, time of reflecting about personal relations with sacral.    Simultaneously, we can trace two main trends. First, we fix the modeling of religious practices on the basis of extended submissions about correct religious behavior. Second, new practices, that represents religious-life intensions comes into existence. Restoration of religious tradition base is going on.

As an example we`ll take religious practices, connected with body. Body practices may be separated into two general groups: connected with body as such (body border demarcation, pose, purity), and connected with body`s life sustenance – especially nutritive practices. Practices of various ethnic communities, connected with nutrition, initially had definite religious sense that was gradually lost as secularization went on. Nutritive religious practices during religious control and religious traditions lost their significance had must been loose and even disappear, but no.

Keeping of nutritive practice become one of the elements of  religious identity, retaining of own choosen and upholded priorities.

Important mark: either in islam and orthodoxy a tendency of forming the doctrinal basis of nutritive practices, earlier free of such a basis, exists. Religious practice, connected with everyday life can prevail over mysterial practice.

Everyday structures that work upon modeling religious practices may be described through the following characteristics:  1) Cyclicity; 2) Stereotipization/rating scale; 3) Temporal dimension; 4) Topological localization; 5) Individual route of everyday life.