The study of gender identification in Neolithic iconography is a relatively unexplored area. This study will apply gender theory on the findings of reliefs in Göbekli Tepe to further the information about this area. Contemporary scientists state that there are no females present in Göbekli Tepes iconography, whether they are human or animal. Earlier research has gone from exploring the idea that a female-dominated cult that focused on a goddess with connections to fertility, originating from the discovery of Çatalhöyük, was prominent in the area to a male-dominated cult which has a focus on dominance, aggressiveness and wildness. The cult of the goddess theory came from a focus on artefacts and reliefs that showed the female sex, while ignoring all male findings. The male-centered theory comes not only from the artefacts and reliefs that have been found but also as a response to the female-dominant cults exaggeration of findings of female iconography. In this study there will be a limited analysis of previous research within these two different camps of research, as well as an analysis of six reliefs from Göbekli Tepe. This analysis will be based on gender theory mainly as it has a prominent relevance in the studies of hunter-gatherer societies. Its importance comes as a response to the heteronormative lenses that this time has been viewed through. Because the people that lived in this time period (about 10000 BCE) had an intimate relationship with both the flora and fauna that made up their world. This led to an extensive symbolic relationship between animals and humans which led to the lines between them started to blur, one representing the other symbolically. The research analysis will be limited to cultic and iconographic interpretations that have a connection to Göbekli Tepe. The choice of motifs for further analysis have also been limited because of the small number of published pictures of the T-pillars, those that have been chosen are by what species that they are (foxes and boars, two of each) and if renderings have visible genitalia or not. The other two reliefs have been chosen as a further exploration of the gender-question as it is presented in Göbekli Tepes iconography. The main results of this study are that there is no scientific basis to say that there are no females depicted at Göbekli Tepe. This conclusion is primarily based on evidence that clearly indicates that the artists of the reliefs had such a high ability and knowledge about both the animals and artistic techniques that they fully had the abilities to depict what they wanted. Neither can we be sure that the reliefs that are without male genitalia are male from their depicted biological traits. This leaves a big group of genderless individuals in Göbekli Tepe and the question if gender is at all relevant or if the depicted animals relate more of a spiritual relationship between animals and humans.

Tell 'Abr 3 notre sujet d’étude est un site néolithique du dixième millénaire av. J.C (Mureybétien, horizon PPNA) situé sur la rive gauche de l’Euphrate en Djézireh syrienne. Il a révélé une documentation riche sur l'architecture et l'expression symbolique, ce qui nous a permis d’imaginer un lien entre les deux aspects Ces informations et leurs interprétations ont été replacées dans le contexte plus général du PPNA au Levant nord. Ils ont été à la base de notre réflexion de la société PPNA ; vie quotidienne et vie symbolique en ont été le fil conducteur. Le site de Tell ‘Abr 3 a fourni six bâtiments pouvant répondre à la notion de bâtiment communautaire en raison de leurs dimensions, de leurs hautes qualités architecturales, de leur richesse ornementale, enfin des outils et des objets décorés retrouvés à l’intérieur. Les objets qui se trouvent dans ces bâtiments ne s’y trouvaient pas par hasard et leur rôle est déterminant pour le fonctionnement de ces espaces. En outre, les objets retrouvés sous forme de dépôts intentionnels ou abandonnés suggèrent fortement la pratique de rituels liée à la vie communautaire et symbolique à Tell 'Abr 3. Trois types de bâtiments communautaires ont été définis à partir de leurs morphologies et de leurs aménagements. Le premier, début de PPNA, est non subdivisé, à plateforme (M1a, M1b, M10b) ; le deuxième, fin Mureybétien, est subdivisé en cellules à plateforme (M3 et M10b) ; et le troisième, transition PPNA/PPNB ancien, est non subdivisé, avec des dalles ornées (B2). Les derniers Deux types seulement étaient déjà connus sur d'autres sites en Syrie du Nord tandis que le – type 1 – n’est en effet attesté que sur notre site.La présence des types des bâtiments communautaires identiques selon notre définition (morphologique et temporelle) sur un vaste zone géographique entre Mureybet au sud jusqu’à Göbekli au nord, en passant par Jerf el-Ahmar et Dja’de el-Mughara, cette répartition renforce ce que l’on savait sur l’unicité de la culture PPNA dans cette zone de la Syrie du Nord et de la Turquie du Sud.Une diversité des thèmes symboliques liée aux types de bâtiments communautaires à Tell 'Abr 3 a été révélée. Les plus fréquemment sont les représentations animalières du monde sauvages. Les thèmes récurrents sont le taureau, la panthère, le rapace, et le serpent. Les représentations humaines prennent une place importante assez explicite. Les représentations masculines sont dominantes dans les bâtiments de types 1 et 3, tandis que les représentations féminines sont dominantes dans les bâtiments de type 2. Si nous combinons l’aspect fonctionnel et l’aspect symbolique, nous constatons entre ces sites, une parenté des thèmes symboliques liée aux bâtiments de chaque type. Mais il faut noter, en même temps, une variabilité qui doit tenir aux singularités du rituel dans chaque communauté. L’ensemble de ces phénomènes s’accompagne d’une transformation du mode de vie social, aussi bien sur le plan quotidien que symbolique. Cela peut être le résultat d’une diffusion du phénomène à travers les périodes et les sociétés du PPNA. / Tell 'Abr 3 our subject of study is a Neolithic site of the tenth millennium B.C (Mureybetien, horizon PPNA) which is located on the left bank of the Euphrates in Syrian Jezirah. This site reveals a rich documentation in architecture and symbolic expression. This information and their interpretations were placed back in the more general context of the PPNA in the Northern Levant. They have been the basis of our reflection of PPNA society; the guiding principle was symbolic and daily life.The site of Tell ' Abr 3 has provided six buildings characterize the concept of communal building due to their sizes, their high architectural qualities, their richness in ornamental, and finally the decorated objects and tools founded inside. The objects that are located in these buildings were not by chance and their role is crucial for the functioning of these spaces. Furthermore, the objects found in the form of intentional deposits or abandoned strongly suggest the practice of rituals related to communal and symbolic life to Tell ' Abr 3.Three types of communal buildings have been defined from their morphologies and arrangements. The first, beginning of PPNA, is not subdivided with platform (M1a, M1b, M10b); the second, finale Mureybetien, is divided into cells with platform (M3 and M10b); and the third one, transition PPNA/PPNB, is not subdivided, with ornate slabs (B2). The last two types were already known on other sites in northern Syria while - type 1 - is indeed attested only on our site.The presence of types of identical communal buildings according to our definition (morphological and temporal) over a large geographical area from Mureybet in the South to Göbekli to the North, passing through Jerf el-Ahmar and Dja'de el-Mughara, This distribution reinforces what was known about the uniqueness of the PPNA culture in this area of southern Turkey and Northern Syria. A variety of symbolic themes related to the types of communal buildings were revealed in Tell ' Abr 3. Most frequently, the representations of wild animals. Recurring themes are the bull, the panther, the eagle and snake. Human representations take a strong and important place. The male representations are dominant in buildings of types 1 and 3, while women's representations are dominant in buildings of type 2.When we matched between the functional and symbolic aspects of these three types of buildings, we establish a liaison in symbolic themes that gather between all these sites. But we have to mention that although each community had its own singularity in ritual. All these phenomena lead to a transformation in social lifestyle, in its both sides quotidian and symbolic. This transformation might be the result of the phenomena diffusion during the periods between societies in PPNA.