The separation between public life and religious practice that the project of a secularized and lay modernity presupposed results in a particular and often ambiguous approach to religiosity by those administrations that present themselves as secular and non-denominational. In this framework, experience of the sacred is presented as a cultural issue, depoliticized and even exoticized through categorizations relative to the ethnic or national origin of practitioners. Thus, in grate part of contemporary societies, public management of associations of believers as “places of worship” becomes an index of respect for “cultural diversity” for the multiculturalist and secularist discourse of some administrations. What forms does the approach to religious practice takes in different contexts by administrations? What categories do they use to identify and regulate both formal and informal religious practice? From which speeches and which religious project? How are religious identification processes articulated with these categorizations? Which is the role and political activity of associations of believers and practitioners in supposedly secular context and in which way is it linked to religious categories and imaginary? How are these dynamics articulated in the field of daily interaction between believers and what role do they play in the remoralization of the relative other?