Members of the Kerinci ethnic group area migrated to and settled in Malaysia centuries before the nation-state era arrived on the Malay Peninsula. Their migration continues in the present, and they face a range of problems, such as ongoing changes in the nation-state in the Malay Peninsula, migration policies, available types of occupations and aspects of their social-economic and cultural context. This paper focuses on the lives of members of ethnic groups from the regency of Kerinci, Sumatra, who have been living as migrants in Malaysia for more than three generations. It explores the ethnic identification of Kerinci migrants in Malaysia and investigates how they have preserved their legacy and protected the land that was inherited from their ancestors. This paper argues that the migration of some Kerinci to Malaysia entails a preservation of cultural differences and reunification of some families, as well as the continuation of certain family inheritances.

Thirty-four 4 to 6-year-old Malay–English bilinguals (both balanced and dominant) characterized as low SES on income and parental education were tested on the child-Attentional Network Task (ANT) (Rueda, Rothbart, McCandliss, Saccomanno & Posner, 2004) measuring executive attention. Although SES measures fell below the Singapore median, Malay children's performance on the child-ANT remained high when compared to other age-matched monolingual and bilingual children previously tested with the child-ANT (Yang, Yang & Lust, 2011), and Chinese–English Singaporean bilinguals (Yang, Yang & Kang, 2014). None of the three SES measures – father's and mother's education, and income – significantly correlated with child-ANT components. Regression analyses confirmed that none of the SES measures significantly predicted performance on the child-ANT. Both balanced and dominant bilinguals displayed high executive control. We consider the possibility that cultural variations, (e.g., simultaneous and pervasiveness of bilingualism in Singapore, or pervasive code-switching), may ameliorate potential negative effects of SES on executive control development.

Thirty-four English–Malay bilinguals of between four and six years of age (both balanced and dominant) characterized as low socioeconomic status (SES) on income and parental education were tested on the child-Attentional Network Task (child-ANT; Rueda, Fan, McCandliss, Halparin, Gruber, Lercari & Posner, 2004) measuring executive attention. Although SES measures fell below the Singapore median, Malay children's performance on the child-ANT remained high when compared to other age-matched monolingual and bilingual children previously tested with the child-ANT (Yang, Yang & Lust, 2011), and English–Chinese Singaporean bilinguals (Kang, 2009). None of the three SES measures – father's and mother's education, and income, significantly correlated with child-ANT components. Regression analyses confirmed that none of the SES measures significantly predicted performance on the child-ANT. Caregiver reports suggested that both balanced and dominant bilinguals displayed high executive control. We consider the possibility that cultural variations – simultaneous and pervasiveness of bilingualism in Singapore, or pervasive code-switching – may ameliorate potential negative effects of SES on executive control development.

Healthy ageing concepts have been extensively studied in Western societies but few studies have explored the perceptions of older people from other cultural backgrounds. The aim of the study was to explore the conceptualisations of healthy ageing and perceived influences on ageing well amongst relatively healthy older Malays, a major ethnic group in Malaysia. Eight focus groups were conducted, with 38 participants recruited via community groups and leaders. Six themes were identified: spirituality, physical health and function, peace of mind, financial independence, family, and living environment. In this paper, we focus on the role of spirituality in healthy ageing which was a core resource in participants' lives. Participants reported that good physical health was an important resource that facilitated commitment to their spiritual activities. Furthermore, deteriorating functional ability appeared to provide an opportunity to optimise their spirituality, rather than hinder it. Participants wished for a ‘peaceful life’ and experienced this by enhancing their spirituality. Other ingredients for a peaceful life were financial independence, living in a place they love and having family members who live in harmony. In this community where religious affiliation is a tradition, spirituality can be fundamental for healthy ageing and its inclusion in aged care policy is imperative. However, further exploration on the diversity of individual expression of spirituality is important.