society, economy, and identity 171
majority of the everyday activities were preformed out in the pub-
lic realm, while considerably less space was allotted to the individual
family. e preplanned settlement and the uniformity of its houses in
size, plan, and construction quality show that the occupants of ʿIzbet
Ṣartah formed a closely integrated social group, which suppressed the
place of the individual family. Scholars studying the emergence of
village society during the time of the Neolithic Revolution stress the
move to autonomous households as one that bettered productivity,
and lead to the creation of social stratication (e.g. Byrd 1994, 2000).
e buildings at Aphek are organized as autonomous households. e
architectural layout at ʿIzbet Ṣartah reects an entirely dierent pref-
erence that emphasizes the public arena. According to the excavator
(Finkelstein 1986: 106–109), the need for a large public courtyard was
explained as reecting economic or functional considerations. Accord-
ing to Finkelstein, the plan of the settlement proves that the site was
occupied by pastoralists who had shied to a sedentary lifestyle. e
tent camp was replaced by stone-built houses that retained the former
dwellings’ tent-like shape (Finkelstein 1986: 116–121). e courtyard
was used for penning the herds—sheep and goats or camels—at night.
Finkelstein (1986: 118) notes that some pastoralists’ camps were built
along a linear axis, while others, like at ʿIzbet Ṣartah, enclosed a court-
yard. e particular arrangement was explained by security needs,
by the nature of the animals herded, or according to topographical
considerations.
Apart from the courtyard’s role in the survival strategy of the site’s
inhabitants, its public nature and the fact that most of the everyday
activities were preformed there communally by members of the group
point to the fact that the courtyard also played a signicant role in
regulating and maintaining social order and in the control of the
individual by the larger group. e importance of public space for
integrating and strengthening social bonds in villages that are based
on autonomous households was mentioned by Byrd (Byrd 1994; see
also Rosenberg and Redding 2000: 47–49). e layout of ʿIzbet Ṣartah,
however, is a combination of a large public courtyard and a consi-
derably small overall area of autonomous spaces. is meant that
everyday activities, such as food preparation and consumption, were
preformed in an open area. ere was no escape from public scrutiny. e
power of social surveillance of the ruling elite or of lower-ranking
members of society is known as a key for regulating social order and