In late 2025, the cities of Sidon and Cordoba were selected among Mediterranean cities to be Capitals of Culture and Dialogue in 2027. Sidon is a city in the Lebanese Republic, while Cordoba is in Spain. The historical section of Sidon is referred to as “Old Sidon,” due to the deep historical and cultural significance it holds within human history.
Some people use the term “ancient Sidon,” which may imply that it is an outdated city with no future, whereas the term “Old Sidon” reflects a place that gains greater importance as time passes.
Historical background:
Sidon is an ancient city, with a history dating back approximately 6,000 years, according to recent archaeological excavations conducted on its eastern borders, specifically near the “Upper Gate,” known as the “Acre Gate.”
Historically, Sidon was exposed to several earthquakes, which forced its inhabitants to relocate from one area to another within the region known as Sidon. Images captured by divers revealed that the underwater area between the shoreline and Zireh Island contains remains of ancient buildings and paved roads that once led to religious temples.
Old Sidon remained a vibrant city housing the majority of its population until the late 1950s, when residents began gradually moving outside its walls to areas such as Wastani and Dekerman. Recent social surveys indicate that around 12,000 people still live within Old Sidon, which contains essential elements that make it a highly promising tourist destination, representing one of the largest populations in Lebanon living within a historically rich urban environment.
Sidon’s markets:
Old Sidon still hosts lively markets visited by many residents and people from surrounding areas. One of the most important is “Souk Al-Bazarkan Street,” a market running parallel to the coastline facing the Sea Castle, dating back to the late 16th century.
The market includes numerous shops selling clothing and textiles of various kinds. It also hosted the first shop specializing in wool and cotton mattress making and upholstery, a craft that continues to this day. The first shop was established by a Jewish resident named Isaac, followed by Lebanese craftsmen from the north, including the Baba family and others from Zahrani villages. The market remains a key destination for customers from nearby towns. It connects to “Souk Abaza,” which also contains clothing shops and once housed the last tavern in the city, closed in the late 1970s.
Sidon is an ancient city with a history spanning around 6,000 years.
“Al-Shakeriya Street” forms the eastern boundary of Old Sidon and includes various shops offering food, clothing, and street vendors selling fruits and vegetables near the road leading to the Sea Castle. This street served as the main commercial hub during the 1950s and 1960s. In addition, shops are scattered across the neighborhoods, providing residents with their daily needs.
Most of the current houses in Old Sidon date back to the late Mamluk period and the early Ottoman era. The southern part was primarily residential, while the northern side developed into a commercial and artisanal hub, including markets such as the weavers’ market, shoemakers’ market, butchers’ market, vegetable market, and carpenters’ market, known for wooden furniture production. Near the sea and the Sea Mosque, there was a fish market where fish were sold through auctions.
An Ottoman document from 1556 indicates that Sidon’s population included 723 Muslim men and 36 Jewish men. Christians had left the city in 1291 after the Crusader defeat and returned after 1571, with a new Greek Catholic bishop appointed in 1604.
Neighborhoods of Old Sidon:
- Zweitini neighborhood: located in the southeastern part of the old city, it lost many of its historical buildings after the 1956 earthquake. It includes the Zweitini shrine, built around the grave of a young girl. The site is currently closed due to sectarian disputes but was later handed to the Sunni Dar al-Fatwa. The area also includes a small park, the Land Castle, Riad Al-Solh Museum (closed), and “Diwan Al-Saqqa,” a historic underground space turned into a café and later a community center.
- Arbaeen neighborhood: located in the southwest, most of its buildings were destroyed in the 1956 earthquake and replaced with modern constructions lacking historical identity, which architects describe as an architectural crime. The area includes a Maronite church (closed), the Great Omari Mosque, and landmarks associated with religious narratives, along with schools and historic buildings.
- Maslakhiyyeh neighborhood: located north of Zweitini, consisting mainly of residential alleys.
- Kashk neighborhood: situated between Bab Al-Saray, Arbaeen, and Zweitini, it is primarily residential but also includes part of the historical commercial market.
- Al-Shari‘ neighborhood: extends from the Land Castle to the Sea Castle, with part of it renamed “Mar Nicolas” during the French Mandate, and includes properties owned by the Hammoud family.
- Bab Al-Saray neighborhood: located in the center of the old city, it includes the Ottoman Serail (later turned into a public school) and the Abu Nakhleh shrine. Its square was used for national celebrations and political events.
- Mar Nicolas neighborhood: part of Al-Shari‘, containing Orthodox and Catholic churches that were once a single church before sectarian division.
- Kinan neighborhood: inhabited by fishermen and located near the sea, containing the Omar Al-Jalali shrine.
- Sabil neighborhood: also home to fishing families from the city.
On the western side, the city once bordered the sea directly, separated only by a small road. However, in the 1990s, an “autostrade” was constructed, cutting the city off from the sea. A port was also built illegally, intended to be a tourist port but later turned into a commercial scrap port, destroying one of the most beautiful coastal views.
Historic khans:
- Khan Al-Franj: the most famous khan, built in the mid-16th century by Emir Fakhr al-Din II as a trading center with Europe. It later served as a school until it was bombed in 1982. It is now owned by France and used as a cultural center.
- Khan Al-Riz: a neglected khan, with shops on the ground floor and displaced families living upstairs.
- Qishla (Khan Hammoud): formerly a prison, currently being restored as a handicrafts exhibition center.
- Khan Al-Shakeriya: previously a parking area, now a café, but suffers from neglect.
Palaces and museums:
- Palaces include Debbane Palace (a cultural center and museum) and Sassi Palace.
- Museums include the Soap Museum and another museum under construction near the old cemetery.
Mosques and churches:
- Mosques include the Great Omari Mosque (formerly a temple and church), Qattish Mosque, Kikhia Mosque, Battah Mosque, Sea Mosque, Bab Al-Saray Mosque, and Al-Barrani Mosque.
- Churches include the Maronite Church (closed), Orthodox Church, Catholic Church (closed and in need of restoration), and Latin Church.
- The Jewish synagogue, located in the Jewish quarter, was seized and converted into residential apartments.
Bathhouses and castles:
- Bathhouses include Hammam Al-Mir (destroyed), Hammam Al-Sheikh (still operating), Hammam Al-Ward (restored), the New Hammam (museum), and Hammam Sab‘ Banat (closed).
- Castles include the Sea Castle (Crusader-Islamic) and the Land Castle (Castle of Al-Mu‘izz).
After 1929, the French Mandate divided Old Sidon into nine neighborhoods. A 1932 census showed that families of different religious backgrounds lived together across all neighborhoods, reflecting the city’s social and sectarian diversity. Although municipal law does not enforce sectarian quotas, customary practice ensured representation of different sects in local governance.
Family distribution (1840–1914):
Sidon’s population consisted of Muslim (Sunni and Shia), Christian (Maronite, Catholic, Orthodox, and Protestant), and Jewish families. Around 600 families lived in the city during that period, many of which still exist today, while others have disappeared or migrated.
The selection of Sidon as a Capital of Culture and Dialogue in 2027 places responsibility on local authorities and stakeholders to highlight this cultural and historical heritage, making it a foundation for Lebanese civic identity and a gateway for dialogue toward building a state based on institutions and the rule of law.
