A culturally inclusive curriculum has long been considered beneficial to all students. The national Australian Curriculum set out to be so, including Aboriginal and Torres Strait Islander histories and cultures as a cross-curriculum priority. There is an assumption however that inclusion is an unproblematic good, and is a true representation of the 'reality' of Aboriginal and Torres Strait Islander Peoples' lived experiences and aspirations. Drawing on a Critical Discourse Analysis of the Australian Curriculum policy corpus and key informant interviews with members of an Aboriginal community, this dissertation explores how the aspirations of Aboriginal people are supported in dominant education discourses mobilised within the Australian Curriculum. The study identified a critical gap between the Australian Curriculum's positioning of Aboriginal knowledges, histories and cultures and the Aboriginal community's aspirations for their children's education. Within the Australian Curriculum policy corpus, 'Liberal Multicultural' and 'Inclusive' Discourses were dominant. Such discourses framed Aboriginal students as being vulnerable to marginalisation and in need of support to ensure equality in education. In contrast, community informants advocated for more critical discourses whereby Aboriginal students are seen as empowered, able to actively participate in mainstream society to engage in a process of community revitalisation. In drawing upon different and at times contradictory discourses to articulate their aspirations within a broader 'Community Revitalisation' Discourse, community members engaged in a creative act of bricolage in a highly contextually-dependent way.

Postgraduate participation and completion rates for Indigenous Australians are considerably lower than those of non-Indigenous people in Australia. This inquiry examines the support provided to Indigenous postgraduate students. Fifty-five Indigenous postgraduate students located throughout Australia participated in this research. A qualitative study using the interpretivist paradigm was conducted – enabling an exploration of the support mechanisms that Indigenous postgraduate students currently have, or desire but do not have. The support provided to Indigenous postgraduate students was shown to be inadequate. Indigenous Support Units have played a key role in supporting Indigenous postgraduate students; however, they are reaching only half of their potential clientele. Universities have otherwise failed to consider Indigenous postgraduate students as a group that require culturally appropriate support mechanisms. Indigenous Australians must be better supported in order to address the disparity in participation and completion rates compared to their non-Indigenous counterparts.

This qualitative inquiry explores the content, processes, and social functions of personal meanings of specific pieces of music. The inquiry analyses the personal meanings adhering to 390 pieces of music selected by 79 adults aged between 30 and 78 years. An innovative aspect of the inquiry is that its data sample was not collected by the researcher but drawn from an archive of radio interviews conducted by a previous interviewer. Analysis and interpretation of these data was guided by the systematic methods of constructivist, grounded theory methodology. The inquiry reveals that the content of personal meanings of specific pieces of music aligns with meanings described in previous research. However, probing beneath the surface of such descriptions, this inquiry reveals a number of distinguishing characteristics of personal meanings. Firstly, personal meanings adhere to specific pieces of music. In this case, the sounds of a piece of music, its sonic materiality, matter. Secondly, personal meanings are not fixed but are dynamic, cumulative admixtures of multiple meanings. Thirdly, personal meanings adhere to pieces of music via a number of pathways which integrate aesthetic responses to the music, acquired knowledge about the music or its performance, and biographical associations into the ongoing story of informants' lives. Fourthly, personal meanings constitute social action simultaneously engaged in the reflexive project of self and ongoing reproduction of expectations and assumptions about the role of music in social life. The inquiry suggests that previously collected qualitative data can provide trustworthy samples for later research. It also highlights the need for scholars of music to reconsider the potential of subjective meanings as sites for investigating the human experience of music.