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Ian Keen’s groundbreaking work on Yolngu sociality is based on the fundamental premise of indeterminacy and heterogeneity in culture and practice, the idea that there is no sense of a singular ‘Yolngu identity’. Yolngu social practices exhibited ‘a mosaic distribution of variant forms’ (Keen 1994: 4), and Keen emphasised that a ‘relativity of perspectives was at the heart of Yolngu religious and other practices’ (ibid.: 6). Although Yolngu people across northeast Arnhem Land developed shared forms of religious and social practice, these shared forms were interpreted differently, groups were distinguished by deliberately created differences, and ‘systematic ambiguity was one basis for the constitution of religious mystery and secret knowledge’ (ibid.: 7). Keen goes on to write:

Bakhtin’s Theory of the Utterance and Dhalwangu Manikay