Construction was also almost certainly seasonal and done in the winter months. And, given that people back then were lucky to live beyond forty years, it is unlikely that anyone who participated in the start of the construction on any one of the bigger enclosures would have still been alive to witness its completion.
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And, taken together with research conducted by anthropologists among geographically isolated peoples who continued to make a living as foragers in the twentieth century, this data suggests that for 95 percent of our speciesā history, work did not occupy anything like the hallowed place in peopleās lives that it does now.
Gƶbekli Tepe will always cling to its deepest secrets. But at least its importance in the history of our speciesā relationship with work is clear. For beyond being a monument to the first experiments with agriculture, it is the first evidence anywhere of people securing sufficient surplus energy to work over many consecutive generations to achieve a grand vision unrelated to the immediate challenge of securing more energy, and one that was intended to endure long beyond the lives of its builders.
But there was more to the relationship between time and work in early agricultural societies than the tedious reality of being tied to an inflexible seasonal cycle. One of the most profound legacies of the transition to farming was to transform the way people experienced and understood time.
To foragers, change was immanent in the environmentāit happened all the time, when the wind blew, the rain fell, or an elephant cleared a new path. But change was always constrained by a deeper sense of confidence in the continuity and predictability of the world around them. Every season was different from those that preceded it, yet these differences always fell within a range of predictable changes. Thus for the Ju/āhoansi, when they were still free to forage as their ancestors had, carrying the weight of history was as inconvenient as carrying a house around, and abandoning the deep past freed them to engage with the world around them unencumbered by ancient precedents or future ambitions.
But even if work offers people a sense of community and belonging, the kinds of communities that Durkheim imagined might coalesce around the workplace have not materialized to the extent he predicted. Indeed, when Durkheim pictured the city of the future as being made up of a mosaic of work-based communities, he hadnāt quite come to grips with the changing nature of employment and work in the industrial era.