The circumcision ritual is one of the most significant ceremonies in the lives of the Jahut indigenous community, who reside in the interior regions of Pahang, particularly in the districts of Jerantut, Temerloh, and Lipis. The Jahut are a subgroup of the Proto-Malay (Senoi-Prak) Orang Asli, inheriting rich traditions and customs filled with spiritual, social, and cultural values that are observed at various stages of life.

Etymologically, the term Jahut is derived from two words: Jah, meaning "people," and Hut, meaning "forest." Combined, the name translates to "forest people," reflecting their ancestral lifestyle, which was deeply dependent on the forest and natural resources. Their spoken language, known as the Jahut language, belongs to the Mon-Khmer language family, which is a major branch of the Austro-Asiatic language group. Over time, however, the Jahut language has absorbed a significant number of Malay words, including various local dialects such as those from Kerdau, Krau, Ketiar Krau (Terengganu), Kuala Tembeling, Pulau Guai, Ulu Ceres (Cheras), and Ulu Tembeling.

In earlier times, the Jahut people lived a nomadic lifestyle, moving from place to place in search of food and other natural resources. However, with the passage of time and changing circumstances, they gradually transitioned into permanent settlements and built homes to protect themselves from the elements. In Temerloh, they have established villages such as Kampung Pelong, Kampung Paya Mengkuang, Kampung Panderas, Paya Mendoi, Kampung Pasu, Kampung Pian, Kampung Paya Rekoh, Kampung Paya Mendoi, and Kampung Kuala Terboi. In Jerantut, they are primarily located in the Sungai Kiol and Kekwel (Kol) areas.

Regarding their origins, the Jahut community living in the Krau Valley today often traces their lineage back to the Minangkabau people of Pagar Ruyung. According to oral history, their ancestors fled from Pagar Ruyung following the Rawa Rebellion in 1862. They initially migrated to the Semantan River area in southern Krau Valley before moving deeper into the valley, where they continue to reside today. The migration into the forested interior was further prompted by the arrival of Malay settlers in the Kuala Krau township, which led the Jahut to seek more secluded areas along the forest fringes.

For the Jahut people, circumcision is not merely a medical procedure but carries deep meanings of maturation, transition in social status, spiritual purification, and the reinforcement of cultural identity. Although the practice has now become an important tradition, the origins of circumcision among the Jahut are rooted in a unique oral story passed down through generations.

According to the elders of Kampung Pian, the circumcision tradition began when a man from outside the community migrated to the Jahut settlement. This man was ashamed of being called Kulop (a term for an uncircumcised male in his original village) because he had not undergone circumcision. After settling in the Jahut village, he studied under the guidance of the village chief’s wife, who was referred to as Batin Perempuan (female village chief) due to her wisdom and knowledge. After several years of learning, he married the chief’s daughter, and they were later blessed with a son.

When his son reached the appropriate age, the man sought permission from his father-in-law to perform circumcision following his own cultural practices. Initially,the father-in-law was reluctant, fearing the risk of death from possible complications during the circumcision process. However, after much persuasion and explanation of the benefits, he eventually agreed to conduct the ceremony. From that event onward, circumcision became a generational practice and has since been preserved as an integral part of the Jahut community’s cultural tradition to this day.