Their walls have collapsed so completely that only low banks of earth and stone remain, blurring the boundary between architecture and geology. Cultivation ridges still ripple across much of the interior, suggesting the ground was worked long after any buildings fell out of use, though whether those two periods of activity overlapped or were separated by centuries is impossible to say.

The site forms part of a wider cluster of monuments associated with St. Gobnait, an early Irish saint whose name survives in the Irish placename Cill Ghobnait, meaning Gobnait's church. The inner enclosure to the east holds two large penitential cairns, the kind of stone mounds traditionally associated with acts of devotion or penance during pilgrimage circuits. About 100 metres to the south-west, a stone cross is carved into the face of a large rock outcrop, and roughly 120 metres beyond that lies Tobar Ghobnait, a holy well. Holy wells in Ireland were often focal points for localised religious practice, and this one remains active in a very particular sense: rounds, meaning the ritual walking of a prescribed circuit between sacred monuments while praying, are still performed at each of these features on the 11th of February, St. Gobnait's feast day. The survival of that practice gives the site an unusual quality, somewhere between an archaeological landscape and a living one.

The possible house foundations documented by J. Cuppage in the 1986 Dingle Peninsula archaeological survey carry no confirmed date, and their relationship to the religious enclosure and its monuments is not fully understood. They may represent a settled community attached to an early ecclesiastical site, or something else entirely. The landscape around them, however, continues to be visited each February by people following the same circuit that pilgrims have walked for generations.