Djambawa Marawili, for example, once described the Blue Mud Bay homelands in the south of the Laynhapuy homelands area as like the 'suburbs of a town' (pers.
The genealogical research for the Blue Mud Bay native title claim established that the kinship configurations between the clans of the region had retained the same pattern since at least 1788 (H.
But in successful homeland settlements with effective leadership, and particularly in regions where there are several successful settlements in close proximity to one another, as in the Blue Mud Bay region, people inhabit a rich and satisfying social world.
Altman has measured the contribution of the products of hunting and gathering to the outstation economies of western Arnhem Land (Altman 1987; Altman and Taylor 1989), and Barber's recent PhD fieldwork on Blue Mud Bay (Barber 2005), although less quantitative in its methods, supports Altman's contention that people who live on these communities have diets with far more high-quality protein in them than their incomes would allow them to purchase (see also McDermott et al.
The Blue Mud Bay area is now part of the Laynhapuy Indigenous Protected Area, and the homelands people are getting a fully-fledged ranger program up and running (Morphy and Marika 2005).
2005) Where the Clouds Stand: Australian Aboriginal Relationships to Water, Place and the Marine Environment in Blue Mud Bay, Northern Territory.
2004b) A Linguistic Report in Support of a Claim to Recognition of Native Title in the Land and Sea by the Yolngu People of Blue Mud Bay.
In 1996 an event occurred at the sacred place of the Ancestral Crocodile in the sea country of the Madarrpa clan on the shores of Blue Mud Bay, which distressed and angered Yolngu people.
He tells of a shelter in beach country near Blue Mud Bay where one clan acts as caretaker for his father's clan; the latter light the fires and tend the hearth for his clan.