INTRODUCTIONRecent debate on archaeological theory has shifted interest towards reading material culture as part of the symbolic realm of a society (Hodder 1986). Moving from the study of the physical properties and practical uses of artefacts towards the search for more abstract symbolic meanings, many archaeologists have attempted to unravel and interpret the various ways through which a community expresses and constructs itself in time and space (e.g. Hodder 1991;1995; Thomas 1996.55-83). However, many studies consider specific types of artefacts, such as figurines and ornaments, as the main objects of research on symbolic meaning (e.g. Gimbutas 1982;Séfériadès 1995; Nikolova 2003.chps. 6, 9, 10, 14, 15). Moreover, such categories of material culture are thought to be the dominant symbols of Neolithic society and, consequently, the main mediators of social meaning. Meanwhile, other scholars suggest that the conceptual universe of a community could be directly accessible through other fields of analysis, such as architecture, or spatial arrangements and, thus, space and place (e.g. Parker-Pearson and Richards 1994;Kotsakis 1998).In recent times, even the meaning of the term Neolithic has radically changed; at present, it is synony-