The paper proposes a formation framework of innovative regional economic development strategies, including content strategy development methodology, the sequence of steps of forming a strategy, particularly innovation policy and factors influencing its implementation. The basis of the methodology of the formation of the actual strategy of innovative development of territories should be based on: general model of strategic regional planning; techniques and situational strategic management tool; leading scientific schools of strategic planning; international standards, reflecting the technological requirements of economic and social development of the territory; recommendations of international organizations on improving the mechanisms of state regulation establishing the principles and algorithms for the development of public policies of regional development. Conceptually, the proposed three stages of formation of the strategy are: 1) identification of priorities and structured goals of innovative development of the state, on the basis of long-term forecasts for the world of science, engineering and technology; the development of common tools, trends and tools for implementing innovative breakthrough strategy; 2) determination of regional development priorities, possible points of innovative growth and a selection of regional specialization, as well as the formation of the business environment for private companies creating additional incentives for innovation; 3) development of a common outline the strategy of innovative development of the region.

The article discusses the theoretical and methodological bases of management of sustainable development sectors at the regional level. The conditions for the sustainable development of the industry as a complex socio-economic system proved hierarchy of sustainable development of industry and the need to form complexes of the pyramid strategies to achieve them. On the basis of the research the following conclusions are made: 1) the development of the industry as a complex socio-economic system can be considered sustainable if it: is capable of self-preservation (which has the potential of self-development); adapting to the effects of external and internal environment (development provides security); it is an environmentally-oriented (keeps the natural foundation of its existence) and destroys the society; 2) in the light of the theory of innovation development of the sectors of the economy takes place only on the basis of consistently implemented product, process, organizational, managerial and social innovation; 3) according to the paradigm of sustainable development, federal and regional governmental power structures, companies and enterprises in the formation of a strategy for sustainable development of the industry is crucial to bear in mind the failure of industrial policy in the traditional sense of the growth of key economic indicators as economic growth only can be a sign of sustainable development, if it is aimed at improving the quality of life, the preservation of the ecological and biological balance, is provided with the newest productive forces and the development of new technological ways.

 The article is devoted to the research of theoretical approaches to the development of knowledge economy and state regulation of innovative development of the region machinery. The term "knowledge economy", according to the authors, includes: post-industrial economy; information economy; innovative economy; the global network economy. Preconditions of formation of economy based on knowledge is the creation of two important conditions: the development of the social capital of the state and the presence of the national (state) innovation system. On the example of the Republic of North Ossetia-Alania necessity of development of mechanisms of formation of knowledge economy, adequate conditions and level of development of the region is presented. As part of the modernization and sustainable development of the region it is developed an innovative development strategy of the Republic of North Ossetia-Alania, the implementation of instruments which, as the analysis does not correspond to the needs and pace of innovation. Existing institutional arrangements in the region focus on stable companies, whereas the actual is to support the ability to launch the newly established innovative enterprises. Investment attractiveness of innovative projects in the region is insignificant and due to the lack of a coherent regional innovation systems, inadequate enforcement of obligations by the authorities in the field of innovation support. The first priority in the Republic of North Ossetia-Alania is the creation of an adequate institutional environment of innovative development, scientific development cooperation mechanisms, business and government, as well as creation of favorable conditions for investors, allowing to neutralize the risks of innovation.

It is considered the psychological conditions of formation of the ethnic group. The significance of the theory of the collective unconscious as the original archetype of cultural origins of ethnic groups is described. The methodological basis of the hypothesis about the impact on the collective subconscious modulation of the psychomechanisms is adopted by the constructivist concept. Construction of a conceptual scheme ethnic archetype based on a constructivist methodology would avoid extremes instrumentalism, interpret them on the basis of the principle of complementarity. This thesis applies to ethno-cultural archetype of Abasins. The formation of this ethnic group in terms of the psychological structure of the individual is a transformed information about the world, which integrates with psychic energy ethnicity. The ability of the collective unconscious to integrate with psychic energy, acquires the character of the modulation. Deeper knowledge of the cultures of ethnic archetypal is possible if research modulation processes in the psyche of individuals. With regard to the ethnic and cultural archetypes of modulation in the mind can be in a modified form, as the perception of language, historical experience, customs, traditions, beliefs, value system. Modulation in mind, apparently, plays an important, if not decisive, role in the formation of the archetype of ethnic groups and require more in-depth and comprehensive study. Conceptualization of the concept of "ethno-cultural archetype" acquires a deeper meaning, taking into account such things as the collective subconscious and psychic modulation. Analysis of mental modulation problems in relation to ethnic and cultural archetype has some relevance to the psychological and philosophical concepts of constructivism in social psychology in general and ethnic psychology in particular.

In the article the comparative aspects of the urban research, as a multidimensional historical and demographic processes, a factor in increasing the role of cities and health care in the development of society are considered. The main directions of urbanity: the role of health, philanthropy, migration, epidemics, housing policy, health care employees in the development of public policy. Formation of Russian urbanism started in parallel with Britain, but finished conception of cities and urbanization has not been worked out. Among the issues that demand further study should include the problems of urbanization of the North Caucasus, the formation of regional social policy, healthcare and culture. Migration has preconditioned new socio-economic, legal, health, administrative, transportation, religious and national problems of cities. The urbanization of the North Caucasus and in the early twenty-first century is considered. It differs markedly from Europe. The percentage of rural and urban populations in the North Caucasus has a relative performance, while maintaining the traditional way of life, exerting some influence on the development of national and local development strategies. Interdisciplinary research methods necessary to analyze the social phenomenon of urbanization from the point of its evolution, and social consequences of global change.

The article discusses the specifics of migration processes in the North Caucasus region in the post-Soviet period. It is determined that the intensification of migration processes in the region due to the influence of factors such as destabilization of the socio-economic and political situation, growth of nationalism in some republics and the problem of "divided" peoples resulting from repeated changes in the administrative-territorial structure of the state in the Soviet period. It was also determined that in 1990s and in 2000s the migration processes in the North Caucasus had different character. The specifics of migration processes in 1990s was that the largest ethnic group, which left the region during this period were Russians. In total, the region in this period left more than 55% of Russians, and in the Republic of Ingushetia and in the Chechen Republic, this number exceeded 90%. The peculiarity of migration processes in the North Caucasus in 2000s consisted in intensification of migration flows from some national republics, mostly Chechnya and Dagestan, to the territory of Stavropol region. It is noted that an impulse to increased migration from the North Caucasus republics on the territory of the Stavropol region was the creation of the North Caucasus Federal district in 2010, that evidenced by the almost twofold increase of migration trafficking in the region since that time.

The article deals with the Soviet state policy on land division of the Western Armenian refugees on the Don in 1920s-1930s. The lands for the Armenian settlements were allocated in the sparsely populated areas, far from the older Armenian communities. The state allowed the use of the native language in the work of the local authorities and cultural and educational institutions in the Armenian settlements until the end of 1930s.When allocating the land for the refugees, the state authorities aimed at getting the strong social support from Armenians. The population of the Armenian settlements supported the Soviet power, demonstrated diligence and during the Great Patriotic War gave the country great warriors, who showed unprecedented valour, bravery and courage. The purposeful forcing of the assimilation at the second half of the 20th century has led to the fact that some Armenian settlements ceased existence, others are currently on the verge of extinction and are losing their national identity. The most viable are the villages Gaikodzor and Shaumyan. Based on the example of the Armenian settlements, the author comes to the conclusion that only in compactly located areas of residence the Russian Armenians manage to a certain extend to keep their national identity, faith and traditions.

Prospects of development of any country are determined not so much by achievements in some certain areas, technologies, but much depend on the effectiveness of innovative mechanisms of interaction in the society of political, cultural, spiritual and religious values, etc. In this process, the role of politics, religion, effectiveness of the mechanism of interaction between different parties and religions, based on the predominance of the spiritual component is very important. Today, there are people working in the field of dissemination of religious knowledge. The attitude towards those who try to spread religious knowledge, who tries to influence public opinion, creating an image of this or that religion, in particular, Islam in recent years seriously changed. In this situation the question of whether the objective religious knowledge is possible in general, isn't academic. This is a question about what is the future of Islam, at least in Russia, in the society, which is now formed in it. Certainly, before us immediately rise a lot of problems concerning the admissible and tolerant relations between personal, social and religious values. These problems can be disclosed only in specific spiritual searches, but not resolved once and for all during single discussion. The purpose of this article is social-philosophical analysis of the current situation in the system of Islamic religious education in the republics of the North Caucasus, in particular the modern Dagestan. Research of social and cultural role and importance of Islamic education in the North Caucasus and its republics, as well as its ontological and epistemological aspects seems topical and urgent necessity for today. And also to unambiguously estimate the role and importance of Islamic education in the North Caucasus republics, its possibilities and perspectives is simply impossible. One thing is clear - the religious literacy of the population, as well as secular, is necessary for any civilized society as a guarantee of interfaith tolerance, as a condition of activity in a multicultural, multiethnic environment, a stable barrier against radical views.

For reconstruction of historical and legal development of Adyghes, Kabardinian, Nakh peoples, and other peoples of North Caucasia, works of F.F. Tornau and P.K. Uslar, E. Markov, V.F. Miller are very important. Many works of M.M. Kovalevsky are devoted to the problem of law and customs in the Caucasus. The author was the first person who considered antique, eastern and western influence on adats of Caucasia nations. Ethno legal theme gives serious confrontation of the state of origin and law of Indo-European, Caucasian and Turkic peoples. The work “The adats of Caucasia mountaineer” written by F.I. Leontovich is a basis for historical and legal researches. The custom in Russian law is considered as a complex of maxims of law which appeared in the course of history. A custom which has got a sanction on a state became a legal one. The scientists differentiate non-legal or legal customs and common law though there is no a common criterion for such division. In modern science the study of common law of Caucasian peoples is carried out by two directions: 1) its analysis as a source of law or a legal system of the past and the connected study of correlation between the very custom and legal one in particular as an ancient form of law; 2) the analysis of common law as a historical phenomenon developed in North Caucasian societies since ancient time and actively functioned in the Middle Ages and partially in the forms of norms which still exist in some Northern Caucasian peoples. Concerning the notion “common law” we proceed from the position that “common law is a set of customs authorized as legal regulations”. State authorization of a custom and its conversion into a legal custom (or common law) are implemented by different ways. We can see the same in Alania, Dagestan and other republics of North Caucasia.

The article gives a historical and chronological analysis of the formation and functioning of the customs and traditions of the Dagestan peoples, it shows their role in the socio-cultural development of the republic under current conditions.  Tradition is a difficult, complex mechanism of historical and genetic continuity. Without this mechanism no socio-cultural processes are possible. Analyzing tradition as a socio-cultural phenomenon, the authors took into account its contensive and formal components. In a multicultural region such as the Republic of Dagestan tradition is a method of social self-identification and the main form of intergenerational experience transmission of religious, social and tribal relations. Also tradition is the form of interpersonal relations regulation in the process of formation and preservation of the national character. Tradition is of interdisciplinary significance, it represents some stable relationships between systems which are close in their essential qualities. Theoretical analysis of tradition shows that tradition is not static but dynamic and it is in this context that tradition has become the object of our reasoning in this study.

Different words can create various contextual considerations because language forms our thoughts, the nature of our communicational choices, and the relations, identity, and evaluative outcomes of this choice. From the twentieth century language came to be regarded as an "intermediate world" between thought and reality, individual consciousness and culture, a world in which an unstructured stream of impressions and unrelated messages got a conceptual form. The culture of the North Caucasus is not only a spatio-temporal boundaries of existence of separate ethnic groups living in this territory, but also reflects the vital functions of the individual, group and society as a whole. The ethnolinguistic view of the North Caucasus is a complex, dynamic, secondary formation, which has invariant ethno-linguistic constants, providing communication not only within the framework of the ethno-linguistic culture but also between cultures, due to the fact that language and culture are interconnected with each other.

The article reveals the content of the concept "language person", which is becoming more widespread in linguistics, psycholinguistics, sociolinguistics and culture. The focus is accentuated on the analysis of alternative theories, including the theory of language personality, communication models and discourse. Since antiquity, the problem of "language and identity" evoked interest of linguists. The European linguistics arose when considering social nature of language, the relation of language and speech, language and the individual. The decisive role in the culture belongs to the values ​​of the nation, which belongs to language and culture, and these values ​​are the concepts of meaning. Chechen people culture is distinctive and unique. The main thing we can say on the interaction in the last century prevails with a rich Russian culture, Russian language and literature of the peoples. Through these connections occur mutual enrichment and mutual culture of different nations, the formation of specific cultural archetypes, and in the case of the intensity and duration of cultural interaction – the formation of cultural communities that have a supra-national and denominational character. It is stated that cultural identity enables the Chechen people to keep and carry through the centuries their ethnic identity and originality, cultural codes, which are open through spiritual mysteries and treasures of distant ancestors, fill them with new meaning and ideas, according to the time. The article emphasizes that in the language of the individual it is prevailing philosophic, sociological and psychological views on socially significant set of physical and intellectual property rights. The author concludes that the study of language at the intersection of different fields determines the complexity and ambiguity of approaches to the definition, structure, criteria and description of this concept.

The object of our research is the North Caucasian peculiarities of verbal and nonverbal communication which assists to understand the overall concept of communication and its specificities in a cross-cultural environment among other ethnic groups in different countries. Very often we face such question as – "why do different things have different meanings for people in various countries". The message is sent through a filter of different elements by which culture is defined, known as "cultural noise". Noise in cross-cultural communication is described as "impediments to communication that occur when people from different cultures interact". The concept of "personal space" which is determined by cultural background was studied by American anthropologist E.T. Hall, which helped him to introduce the term "Proxemics" in 1963. Proxemics can be defined as: "The interrelated observations and theories of man's use of space as a specialized elaboration of culture". According to B.H. Bgazhnokov «proxemics is – a special layer of the culture during the communication process». Studying people in the North Caucasus with other ethnic groups has allowed us to make a comparative analysis and determine that the same "action" can be interpreted in a different way in unalike cultures.

Significant transformations in the field of economics and politics dictate the need for an ideological reconstruction. In the history of Russia there are two ideas for integration function: Communist and monotheistic. The post-Soviet elite, faced with the problem of legitimizing their status, turned to religion as an ideological resource. Part of the elite oriented to the West, has made a choice in favor of religious individualism (Protestantism). This change is due to a desire to get rid of a collectivist worldview in favor of individualism, to remove the burden of responsibility. Protestantism, justifying the need for the individual to rely on their own resources, psychologically reinforced by the belief in their exclusivity, well-suited for this role. Ethno-national elite, on the contrary, asked the national religion. Turning from the general to the particular, the replacement of the principle of unity in diversity was triggered by the destruction and the weakening of state structures and relationships. Trying to give the status of a national religion and ideological braces dictated by political motives. The need to justify the tactical or strategic separatist aspirations. The ideological core of religion, ethnicity, serving imperious ethno-national elite can only be a principle of ethnocentrism. In the public debate it has been proposed as the idea of ​​creating a synthetic religion – Development of religion, capable, supposedly, to remove religious differences and conflicts, to give impetus to the development of Russian society. In fact, synthetic religious structure is a way of abolishing the existing religions in the Russian space. Competition of different ideas in religion formation can make only the ideological and political projects at the state level, which aim to unite the members of society, regardless of their religious preferences.

The article is devoted to the most important issues to ensure inter-religious dialogue in modern Russia. The urgency of the problems dictated by a number of reasons: the need to find a basis of conjugation of religious differences in modern Russian society with the traditional multiethnic, multi-religious way of life, the need for social stability and social consensus in the horizontal and vertical sections of Russian society, the imperative of overcoming religious intolerance in society and on the orientation interfaith dialogue. The author notes that the dialogue between religions, contributing to the formation of the population of respect for religious pluralism and cultural diversity is possible under the condition of overcoming of mutual ignorance and prejudice. The process of forming a culture of tolerance should include a whole range of legal, civil, political, moral, cultural and educational imperatives. Forming of adequate state-confessional relations should be based on the fundamental principles of freedom of conscience, as well as Russian historical traditions and modern realities, including the specifics of inter-religious dialogue for each region, taking into account its socio-economic and cultural characteristics.

The problem of a typology of traditional religions and their versions – confessions, reflecting extent of their distribution among people of the world is considered. The author specifies that creation of a similar typology demands entering two additions into the standard division of the developed traditional religions on world and national and suggests to distinguish two main types of world religions: universal and ethnolocal confessions. Any confession of the first type is widespread among many people of the world, the second – confesses only one ethnos or its part. Each of these types splits into two subtypes depending if the confession covers ethnos (ethnoses) in whole or in part. Universal confessions are subdivided on the multiethnic, covering the most part of many ethnoses, and polylocal, recorded at a number of the people, but having in each of them only insignificant number of adherents. Ethnolocal confessions can be either monoethnic type, or monolocal. Confessions of both of these subtypes exist in ethnically homogeneous environment, however monoethnic in this environment dominate, and monolocal confess only its small part. Further the author analyzes an ethnoconfessional situation in the Caucasus and comes to a conclusion that in this region from four options of kinds of world religions only two are presented in essence – monoethnic and multiethnic which allow close interface of the confessions belonging to them to the ethnic sphere. Confessions of other subtypes did not gain a little considerable distribution in the Caucasus. For this reason (and some others) a vast majority of the people of the Caucasus observes very strong communication between religion (confession), traditional for them, on the one hand and ethnic traditions, ethnic consciousness with another. The accounting of this circumstance is extremely important as for carrying out successful policy in the field of the national (ethnic) relations within the certain states of the region, and for achievement of socio-political stability in the Caucasus in general.