Tunisian Republic

No, the currency of Turkey is the Turkish Lira.

In some tourist areas the Euro may be accepted.
The currency is the New Turkish Lira, which is worth about half a Euro. However people are happy to accept Euros if you prefer to pay that way. In markets etc euros (or sterling) is a cheaper way than using Turkish Lira

Religious Beliefs.As Muslims, Tunisians accept the oneness of God and the power of his word as expressed in the Koran. For many purposes, people refer to the texts of the Koran and of certain related texts such as the Hadith (authentic traditions). The Shari'ah, or Islamic law, is central to people's understanding of what is proper. Together these texts lay down correct behavior and lead to certain everyday rituals. In practice there is a certain amount of variation in belief and practice. The variation corresponds broadly to the social position of families and individuals.

The religious calendar provides the main occasions for the expression of these beliefs. The five daily prayers, the weekly cycle organized around the Friday midday prayer, and the yearly festivals structure time. The annual cycle includes the fasting month of Ramadan. There is also the Feast of the Sacrifice, which coincides with the annual pilgrimage to the holy places of Mecca and Medina. On this feast, every householder must sacrifice a ram in emulation of Abraham's willingness to express his faith by sacrificing his son, who was then miraculously replaced on the altar by a ram. Another festival, traditionally more associated with sufi orders, is the Prophet's Birthday. The feast of Ashura, commemorating the martyrdom of the grandson of the prophet Muhammad at the battle of Kerbala, may be celebrated in Tunisia by visits to tombs and bonfires. The dates of these celebrations are all set according to the Islamic lunar calendar, which does not follow the seasons.

Religious Practitioners.Islam does not recognize a sacerdotal priesthood. The formal religious specialists are experts in Islamic law and practice, including religious judges, prayer leaders and others who care for mosques, and traditional teachers of Arabic and religious texts. These posts are limited to men. Informal religious specialists also include men (and sometimes women) who are seen as the vessels of divine grace (baraka) and who thus have the power to heal, foresee the future, interpret dreams, or mediate with God on behalf of petitioners. This divine grace may be attributed because of the individual's actions or it may be inherited. Between the formal and the informal are the leaders of Sufi orders. Since the 1970s a reform movement has grown up in Tunisia. This movement is based on a close adherence to the Koran and other sacred texts, and is opposed to some of the heterodox practices described below. It also has political implications, and at times functions as an opposition party. Thus its prominent leaders are more political than religious. Most are now in exile or prison.

Rituals and Holy Places.The main life-crisis rites are ritualized through Islam—birth, naming, circumcision (for boys), marriage, pilgrimage, and death. Muslims are enjoined to make the pilgrimage to the holy places of Mecca and Medina, located in Saudi Arabia. For Tunisians, as for most Muslims, the holy places are a "center out there." Both the departure on pilgrimage and the return are ceremonialized by visits to mosques, family gatherings, and gifts. Of course, the stay in the holy places is also part of this rite of passage. To reflect the new status, a returned pilgrim should be addressed as "hajj," meaning pilgrim.

Tunisia is also a land of wonder as expressed in the numerous holy places scattered in rural and urban areas. These shrines in principle contain the tomb of a holy person, often male, and serve as key points for links between the human and the divine. Some shrines are the object of an annual festival that draws together people from a particular community (such as a village, extended family, or tribe) to honor the saint. These festivals intensify and reinforce the solidarity of that group. Each town or community is likely to have one shrine that serves as the symbolic focal point for that group. People make individual visits to a shrine for many other reasons, including a specific request for help from the shrine's "saint," or to thank the saint for favors granted. Thanking the saint may turn into an annual ritual of reconnection between the individual and the saint, and through the saint with God. Properly, only God can grant favors, and the saint is merely the intermediary, but there is some slippage toward the idea of the power of the saint to help directly.

An examination of these shrines shows that many reflect unusual features in the landscape, such as caves, hilltops, springs, unusual trees, or points on the coastline. Presumably this saint cult incorporates certain features of an older nature cult.

Some people believe that saints, those connected with spirits or jinns, may also be angry if they feel slighted, because, for instance, people overlooked an annual visit of reconnection. Thus they send their jinns to afflict those who slight them. Cure for the affliction consists of diagnosing the source and placating the saint so that the affliction is reversed. The curing usually also involves a reaffirmation of family ties, since it is effective only if it takes place in a group context. Although heterodox in Islamic terms, this complex serves as a folk explanation for illness or misfortune. While formal Islam is heavily male oriented, this "saint cult" allows more scope for women to take initiatives or even to display divine grace themselves. Conceptually linked with the complex of beliefs in saints are the mystical associations, known as "Sufi ways" or "orders." Here the stress is rather on a mystical loss of self in the divine, with the help of the teachings of a saintly individual. These Sufi orders are less evident in Tunisia than they used to be. Until the early twentieth century, their national leaders were often linked to the court of the bey of Tunis, they often had political roles, and their prestige was high. Later they suffered from their association with colonial power. The shrines associated with key figures in the history of these associations also often function as "saints" shrines, and often also as the centers of curing cults.

Death and the Afterlife.Muslims believe that the soul lives on after physical death. Corpses are buried quickly, the same day or early the next morning, in cemeteries reflecting the social identity of the dead person. The corpse is washed, wrapped in a shroud, carried to the cemetery by a group of mourners, and buried in a tomb. The body is laid on its left side facing Mecca. There are periodic commemorations

of the death, after seven and forty days, and sometimes after a year. Survivors also make visits to the tomb, men and women separately, and leave offerings for the soul of the dead person.

Tunisia has a modern system of health care with hospitals and clinics well distributed in the country. In addition, there are private doctors and hospitals. The University of Tunis has a medical school. Some doctors in the capital have formed associations to promote public health awareness, notably around the question of preventing pollution.

Traditional healers include bonesetters, dream interpreters, herbalists, and other specialists. Tunisians often seek mystical healing in a religious context. Modern alternative medicine, including acupuncture, is also found in cities.

The national holidays are all evocations of the recent past of the country, and celebrate the markers of the nationalist history. They include independence from France (20 March 1956), the proclamation of the republic (25 July 1957), the adoption of the first constitution of the republic (1 June 1959), the final evacuation of the French military from Tunisia (15 October 1963), and the "change-over" when President Ben Ali was sworn in to replace Bourguiba (7 November 1987). These days are generally holidays from work.

Support for the Arts.The government and some wealthy benefactors support the arts. One way of doing so is through national and local festivals devoted to one form or another of music, poetry, or folklore. These festivals include competitions, with prizes for the winner.

Literature.Tunisia has produced some fine writers, more in Arabic than in French.

Graphic Arts.Paintings, mosaics, and murals by Tunisian artists are commonly seen.

Performance Arts.Music plays a major role in everyday life in Tunisia, and many people are amateur musicians who perform in a circle of friends and neighbors. Professional performers appear in restaurants and nightclubs as well as in festivals. Tunisian drama is especially known for experimental theater, as well as for classical plays. Tunisian filmmakers have established a collective reputation for solid films, many of which deal with a coming-of-age in the recent historical past, so they are both psychological dramas and re-creations of the national narrative.