 
Tunisian culture is a product of more than three thousand years of history and an important multi-ethnic influx. Ancient Tunisia was a major civilization crossing through history; different cultures, civilizations and multiple successive dynasties contributed to the culture of the country over centuries with varying degrees of influence. Among these cultures were the Carthaginian – their native civilization, Roman (Roman Africans), Vandal, Jewish, Christian, Arab, Islamic, Turkish, and French, in addition to native Amazigh. This unique mixture of cultures made Tunisia, with its strategic geographical location in the Mediterranean, the core of several civilizations of Mare Nostrum.
The history of Tunisia reveals this rich past where different successive Mediterranean cultures had a strong presence. After the Carthaginian Republic, the Roman Empire came and left a lasting effect on the land with various monuments and cities such the El-Jem Amphitheater and the archaeological site of the ancient city of Carthage, which is classified as a World Heritage Site, one of found in Tunisia.
After a few centuries of the presence of Christianity, represented by the Church of Africa, the Arab Islamic conquest transformed the whole country and founded a new city called Al-Qayrawan, a renowned center for religious and intellectual pursuits.
With the annexation of Tunisia by the Ottoman Empire, the center of power shifted from Tunis to Istanbul. This shift in power allowed the local government of the new Ottoman Province to gain more independence, which was maintained until the institution of the French Protectorate (which was later seen as occupation). The protectorate introduced elements of French culture.
The important elements of Tunisian culture are diverse and represent a unique, mixed heritage. This heritage can be experienced first-hand in museums such as the Bardo, city architecture such as Sidi Bou Said or the medina of Tunis, cuisine such as French cheeses and croissants, music reflecting Ottoman influences, and other areas of Tunisian culture.
Cultural diversity.
The "Encyclopédie 360" describes Tunisia as a country that "did not develop truly original art" but is "strongly marked by various influences and is engrained with monuments which illustrate the various stages of its history ". In his thesis study on Cultural Policy in Tunisia, Rafik Said has mused that, "this relatively small area has produced estates, overlapping of cultures, and a confrontation of morals and doctrines throughout its history. Janice Rhodes Deledalle has referred to Tunisia as "cosmopolitan" and has said that "Tunisia cannot be considered in the category of as other colonies", because of the diversity of cultures embedded in Tunisia's heritage throughout the ages.
History.
Tunisia's cultural life dates to prehistoric times, as illustrated by dolmens near Bou Salem and rock carvings of the Tunisian Sahara. The Hermaïon of El Guettar, discovered near the city of El Guettar in the south, is the oldest extant religious display discovered.
The dawning era of Tunisian cultural history was shaped by Carthaginian influences including Phoenician, Greek. There is much evidence of Phoenician and western artwork and glass work found in Punic tombs, notably in masks which the Phoenician used to drive out evil spirits or demons of death with their decorations, such as the lotus motifs found on many objects or in the artistic design buildings. The paintings and sculptures of the lids of sarcophagi from the necropolis of Carthage and El Alia, the architecture of the mausoleum of Dougga are characterized by the combined influence of Greece and Egypt. In addition, we find a trace of Hellenic influences overlapping Roman and Punic culture. In sculpture found in Tunisia, there has been a distinct, almost symbolic evolution towards a style which is a representative, idealized perfection of a body, state, etc. Greek pottery is also emulated, and it is a fact that potters from Greece were employed to produce objects in Carthage.
The works of Roman Tunisia do not differ greatly from those of Europe. Among those handed down to us are Thuburbo Majus, Gigthis, the amphitheater of El Jem, the capital of Dougga, the Baths of Antoninus at Carthage and the Triumphal Arch of Caracalla. Subsequently, when Christianity was founded in Carthage, numerous monuments were erected. The Church in Africa, having been illustrated with famous martyrs such as St. Cyprian of Carthage or bishops as Saint Augustin d'Hippone, grew quickly in prestige. Many Christian monuments are erected including the catacombs of Sousse or the Makthar baptistery. Basilicas in multiple aisles, like St. Cyprian, were built based on the Syrian influences. However, the Church suffered persecution under a long reign of the Vandals who confiscated some of its properties. The arrival of the Byzantines lead to the disappearance of the latter and the restoration of a dense network of Orthodox bishops. During this period, many hills were crowned with Byzantine fortifications, such as in Kélibia.
With the Arab conquest, specifically during the reign of the dynasty Aghlabids, Kairouan became a renowned intellectual center, attracting many scholars. It played an important role in translation and research, particularly in the dissemination of medical science knowledge. In mathematics, contributions to computational algorithms were also made in Kairouan. The Arabs then erected buildings specific to Islamic architecture. While some retain a Byzantine essence, such as Three Doors Mosque in Kairouan (built in the ninth century) or ribat Sousse, many of the ancient columns are purely Arab such as the great Zitouna Mosque of Tunis (ninth century), the Great Mosque of Mahdia and the Great Mosque of Kairouan.
In the fourteenth and fifteenth centuries, poets, scholars, historians increased in number in Tunisia. Zitouna Mosque, in the medina of Tunis housed the first Islamic university, and replaced Kairouan as an active center of intellectuals that included doctors and scholars, such as Ibn Zaïtoun, Ibn Al Abhar, Ibn Al Gafsi and Ibn Arafa. Thanks to scholars like Ibn Khaldun and writers such as Aboul-Qacem Echebbi, Tunisia for centuries became a major cultural center in the Arab-Muslim world and Mediterranean.
During the Turkish conquest in the sixteenth century, mosques, such as that of Sidi Mahrez Mosque in Tunis were erected in a manner to those in Constantinople, although the Zaouias generally retain their north African style in Kairouan.
The French protectorate in turn left its mark on local architecture by adding a new urban style that can be found in the construction of a new city plan juxtaposed against the old medina of Tunis. Heavily influenced by Paris, with the Avenue Bourguiba, the style is known as "Rococo Tunisian ".
The Tunisian revolution brought about important changes to the intersection of art and politics in post-2011 Tunisia.
Nation.
The most spoken language is Tunisian Arabic. Other languages include French and Berber. Mediterranean Lingua Franca and Sened are languages that are not spoken anymore. National identity is strong and Tunisian efforts to create a national culture have proved stronger than in the nineteenth century. National culture and heritage is constantly referred to with reference to the country's modern history, in particular, the fight against the French protectorate and the construction of the modern state that followed from the 1950s. This is celebrated through national holidays, in the names of streets recalling historical figures or key dates or the subject of films or documentaries. With the start of the rule of President Zine el-Abidine Ben Ali on November 7, 1987, the official reference to the figure 7 and the theme of "Change" contributes to the perpetuation of that tradition.
Flag.
The national flag of Tunisia is predominantly red and consists of a white circle in the middle containing a red crescent around a five-pointed star. The Bey of Tunis Al-Husayn II ibn Mahmud decided to create the flag after the Battle of Navarino on October 20, 1827, which was adopted in 1831 or 1835. It remained the country's official flag during its time as a French protectorate, and was confirmed as the national flag of the Republic of Tunisia with the signing of the Constitution of Tunisia on June 1, 1959. It was not until June 30, 1999 that its proportions and design were clearly specified in law.
The crescent and star recalls the Ottoman flag and is therefore an indication of Tunisia's history as a part of the Ottoman Empire. It differs from the Turkish flag, however, in the color of the crescent and the position of the star and circle. The crescent is white on the Turkish flag, but red on the Tunisian flag. On the Turkish flag, the star is off-centered, while on the Tunisian flag, the star and circle is located in the center of the flag.
Coat of arms.
As for the national coat of arms, they are officially adopted in 1861 and include revised versions on June 21, 1956 and May 30, 1963. The top has a Carthaginian galley sailing on the sea while the lower part is divided vertically and on the right depicts a black lion seizing a silver scimitar. A banner bears the national motto: "Liberty, Order, Justice".
Jasmine.
Imported by the Andalusians in the sixteenth century, jasmine has become the national flower of Tunisia. The gathering takes place at dawn and then, upon nightfall, when young boys collect small bouquets, and later sell them to passersby on the street or to motorists stopped at intersections.
Furthermore, jasmine is the subject of a specific sign language. A man who wears jasmine on his left ear indicates that he is single and in addition, offering white jasmine is seen as a proof of love while on the contrary, offering odorless winter jasmine is a sign of insolence.
Hamsa.
The hamsa (, also romanized khamsa), is a palm-shaped amulet popular in Tunisia and more generally in the Maghreb and commonly used in jewelry and wall hangings. Depicting the open right hand, an image recognized and used as a sign of protection in many times throughout history, the hamsa is believed to provide defense against the evil eye. It has been theorized that its origins lie in Carthage (modern-day Tunisia) and may have been associated with the Goddess Tanit.
Sign of Tanit.
The sign of Tanit is an anthropomorph symbol present on many archaeological remains of the Ancient Carthage Civilization. Both the symbol and the name of the goddess Tanit, are still frequently used within Tunisian culture such as with the tradition of Omek Tannou or the grand film prize of the Tanit d'or. Some scholars also relate the name of the capital Tunis and by extant the one of the modern country and its people to the Carthaginian goddess "Tanith" ('Tanit or Tanut), as many ancient cities were named after patron deities.
Religion.
The Tunisian Constitution provides freedom of thoughts and beliefs, as well as the free exercise of religion, as long as it does not affect public order. The government generally respects this right but do not allow the establishment of political parties based on religion. Muslim religious holidays such as Eid el-Adha, Eid el-Fitr or Mouled are considered national holidays. The government also recognizes the sanctity of religious holidays for non-Muslims, particularly those of the monotheistic religions.
Islam is the main official religion of Tunisia with a rate of around 99% of the population. 99% of Tunisians are Sunni Muslims of the Maliki rite, the rest being attached to the Hanafi school of thought. There is also a small community of Muslim Sufis but there are no statistics regarding its size. The country is also dotted with small white mausoleums scattered in rural and urban areas and called marabouts. These tombs of saints, often male, are usually housed in places such as caves, hills, springs or points on the coast. Through meditation, these characters were supposed to heal the sick and blind. Their graves are still key to the relationship between the human and the divine in the context of festivals bringing together members of a particular community (a village, or extended family or tribe). Today, some Tunisians continue to pray and to ask them for favors.
In the 1970s, an Islamist movement, based on close adherence to the Koran and other sacred texts, opposed to some unorthodox practices developed and reached its climax with the formation of a political movement, the Ennahda ("Renaissance") in the 1980s. Most of their leaders were arrested or exiled during the 1990s.
Roman Catholics, Jews, Greek Orthodox, and Protestants are some others. These religious groups are promised their rights of practicing their religion by Tunisian government. The country is characterized by its tolerance and openness to other cultures. For instance, the teaching of Islam is compulsory in public schools but the