The people of Tolon, belonging to the Mole-Dagbani group referred to as Dagomba, hold a significant place in the history of Dagbon, Northern Ghana. The town of Tolon has grown in stature over the centuries, not only as a prominent settlement in Dagbon but also as a symbol of bravery and military prowess.
Origins of Tolon: A Story of Delegation and Bravery
According to oral tradition, the name Tolon is derived from the Eastern Dagomba word Tolum, meaning “delegate.” This name is rooted in a significant historical event that occurred when the Chief of Zandua, who was a powerful warrior in Dagbon kingdom, could not personally attend the wars of expansion led by the Ya-Na due to his advanced age. In his place, the chief delegated (Tolum) one of his sons to lead the mounted spearmen into battle. This act of delegation gave rise to the name Tolon, signifying the delegated role of the chief’s son.
In the ensuing wars of expansion, the Chief of Zandua’s son demonstrated extraordinary bravery, returning home with human heads, a traditional sign of valor and successful military tactics. His remarkable achievements in battle astonished the Ya-Na, who decided to honor him with the prestigious title of Tolum Na-yili (Tolon Na), marking his elevation to chiefship. As part of his reward, the newly crowned Tolon Na was granted a portion of Dagbon land, close to Yani Dabari (Yendi old settlements), to ensure that he remained within reach of the Ya-Na. This strategic settlement also served to enhance the military strength of Dagbon, positioning Tolon as a key player in the defense of the kingdom.
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Tolon Nam’s Role in Dagbon’s Military History
The military history of Tolon is exemplified in the drum appellations of its chiefs. The Tolon Na was honored with the title Zandua Kpandaa lana, meaning “owner of the spear of Zandua.” This title acknowledged the fact that Tolon Na, from his very inception, was the second-in-command of the Dagbon state army, with the Yaa Naa serving as the Commander-in-Chief. The Tolon Na’s role in the army cemented the paramountcy’s place in the larger political and military framework of Dagbon.
The origins of the Tolon Nam (Tolon Paramountcy) can be traced directly to the military heroism displayed by the son of Zandua Na. His tireless efforts on the battlefield earned him recognition and cemented Tolon’s role as a military stronghold in the history of Dagbon. The paramountcy was initially established at Yendi (Yani Dabari), to ensure that the Ya-Na’s warriors were not stationed too far from the royal seat in Yendi. This positioning allowed Tolon to respond swiftly in defense of the kingdom whenever the need arose.
Tolon holds a prominent position in the broader political framework of Dagbon. As one of the Worizohinima (warrior chiefs) and a terminal skin within Dagbon’s chieftaincy hierarchy, the Tolon Nam possesses its own structured, traditional governance system that ensures smooth administration of the paramountcy. Tolon Na serves not only as a paramount chief but also as a custodian of Dagbon’s rich traditions, overseeing the affairs of his people and the land.
Aboriginal Dagbamba Governance: The Role of the Tindana in Tolon
Before the arrival of the Naa Gbewaa and his sons in the 14th century, political authority in the region rested in the hands of the Tindana, the spiritual custodian of the land. The Tindana (singular) or Tindanba (plural) wielded immense power, believed to have spiritual abilities used to manage the land and its resources. The Tindana was responsible for ensuring that the land was protected, and his role was deeply intertwined with the land’s spiritual and material well-being.
In 1416, however, the political structure shifted dramatically when Na Nyagse, the founder of the Gbewaa dynasty in Dagbon, launched a series of conquests. After killing some of the Tindanba who resisted, he appointed members of his family as chiefs of the newly conquered territories. Despite these changes, some Tindanba were allowed to remain in their roles in various parts of Dagbon to continue their duties as land custodians, while the newly appointed chiefs focused on governance and the well-being of the people.
In Dagbon, the Tindanship represents the earth, locality, and material wealth, whereas chieftainship symbolizes the social relationships within the community, hinging on kinship and lineage.
The Role of the Tindana in Tolon
In the case of Tolon, the Jagbo deity, presided over by the Jagbo Tindana, is the spiritual force that governs the land. The Jagbo Tindana ensures that the land is protected, while the Tolon Na is responsible for overseeing the people within the traditional jurisdiction of Tolon. This division of duties reflects the deep-rooted spiritual and administrative structure that defines Dagbon governance.
To this day, the Tolon Na holds court in his palace, receiving visitors and sub-chiefs from across his domain. These state sittings take place on Mondays and Fridays, where traditional leaders, elders, and community members gather to witness the royal proceedings. The ceremonies involve a colorful royal procession, where the Tolon Na is accompanied by his elders and a group of traditional drummers. The drummers play Gingaani, a type of traditional walk music, during the royal walk.
Once seated in the forecourt of the palace, the Tolon Na presides over the day’s affairs. As part of the ceremonial tradition, the lead drummer delivers a powerful appellation, recounting the names of all past Tolon chiefs in succession, finally ending with the present chief. This tradition, marked by the Gingaani drum music, reflects the strict adherence to the customs of Tolon Nam and the broader Dagbon state.
The Divisional Tribunal of Tolon
Tolon’s political structure is deeply rooted in hierarchy, and at the heart of its administration is the Tolon Divisional Tribunal. This body ensures justice, order, and governance within the Tolon paramountcy. The Tolon Na serves as the head of the tribunal, overseeing its members, who represent various traditional titles and roles within Tolon.
The members of the Tolon Divisional Tribunal include:
Wulana, Kpanalana, Kpehig-Na, Zagyuli-Na.Kukuologo, Tamalgu, Gushie-Na, Kukuo-Na, Yimaha-Na, Bomaha Na, Peogu-Iana, Twe-Na, Gumgbe-Na, Kambong-Na, Chirifo, Nachin-Na, Limam Nanyimi:
These officials come together under the leadership of the Tolon Na to manage both internal and external affairs of the Tolon Nam. Each has a distinct role that contributes to the effective administration of the paramountcy, ensuring that Tolon remains well-governed and in harmony with Dagbon’s larger political system.
In Dagbon, the gate system is a vital part of chieftaincy organization, ensuring the smooth rotation of leadership through various family gates. This system preserves balance and fairness within the kingdom’s traditional political structure. Among the paramountcies of Tolon, Kumbungu, and Gushegu, all of which are extensions of Dagbon’s chieftaincy system, their political activities are coordinated in harmony with the larger Dagbon state.
The Role of the Worizohinima Class in Tolon and Kumbungu
Unlike Gushegu Nam, both Tolon and Kumbungu Nam belong to the Worizohinima class—Dagbon’s warrior class. Chiefs from this group are not only traditional rulers but also military leaders who have long been tasked with protecting Dagbon’s territories. The Ya-Na, as the highest authority in Dagbon, holds the power to appoint chiefs to these thrones, typically selecting them from the Worizohinima class, where families with proven military lineage have traditionally occupied these skins.
The Tolon Na and Kumbungu Na are closely tied to this warrior heritage, which makes them distinct from other Dagbon paramountcies like Gushegu Nam, whose gate system does not specifically link to the Worizohinima. This connection reinforces the idea that Tolon and Kumbungu are deeply entrenched in Dagbon’s military history.
The Kumbungu Nam chieftaincy operates through a well-defined gate system. It has four designated Gate Skins, known as Dundoya, along with three divisional chiefships, which are eligible to ascend to the Kumbungu Na throne. This gate system helps regulate succession and ensures that power passes from one family gate to another in an orderly fashion.
In Gushegu Nam, a similar system exists, though it features three Gate Skins and two divisional chiefships. These gates structure the chieftaincy succession, allowing Gushegu Na to rotate through different family lines while upholding Dagbon’s traditional political organization.
Unlike Kumbungu and Gushegu, Tolon Nam does not operate with gate skins. Instead, the chieftaincy of Tolon has always rotated within the same family or ancestral line. This unique system has persisted from the precolonial period through to the present day, and it remains one of the defining features of Tolon’s paramountcy.
When asked why the Tolon Nam has always rotated within one family and does not use gate skins, local elders explain that from the very beginning, Tolon was reserved for those who possessed and demonstrated exceptional bravery in all aspects of life. This tradition is rooted in Tolon’s identity as a warrior state, where leadership is earned through acts of courage and military skill, rather than simply being passed down through a gate system.
List of Tolon Chiefs (Namima)
| Name | Entitlement | Date |
| Na Dari | Son of Zanduu Na | – |
| Tusu Kpema | Son of Dari | – |
| Tusu Bila | Son of Tusu Kpema | – |
| Timani | Son of Tusu Bila | – |
| Ali | Son of Timani | – |
| Adama | Son of Ali | ca.1609-1660 |
| Mahame Kpema | Son of Adama | ca1660-1677 |
| Mahame Bila | Son of Adama | ca1677-1735 |
| Doozo | Son of Adama | ca1735-1824 |
| Yiri Kpema | Son of Doozo | ca1824-1876 |
| Suleman Kpema | Son of Yiri Kpema | ca1876-1899 |
| Suleman Bila II | Son of Doozo | ca1899-1900 |
| Na Yiri Bila | Son of Zoona Simani | ca1900-1917 |
| Abla Kpema (Abla Zeggu) | Son of Doozo | ca1917-1938 |
| Na Alasani | Son of Abla Zeggu | ca1938-1948 |
| Ablai Bla | Son of Yiri Bila | ca1948-1953 |
| Na Yakubu Tali | Son of Tali Na Alasani | ca1952-1986 |
| Na Suleman III | Son of Tali Na Alasani | ca1986-1999 |
| Na Bukari | Son of Suleman III | Regent of Tolon from 1999 to 2019 – enskin as tolon naa on March 2019 |
The Worizohinima Legacy in Tolon Nam
The Worizohinima class plays a central role in understanding Tolon Nam’s chieftaincy system. Chiefs within this class are seen as captains of the Dagbon army, individuals who have led military expeditions and safeguarded Dagbon’s territories. These warrior chiefs are the embodiment of military strength and leadership, qualities that are essential to the Tolon chieftaincy.
Historians point out that the Worizohinima chiefships were designed specifically for leaders who displayed extraordinary gallantry. In Tolon, this tradition of military leadership remains a powerful force in the selection of chiefs. The Tolon Na does not ascend to power solely because of birthright; instead, he earns the title by proving his worth through military achievements and leadership.
Moreover, Tolon’s unique system reflects its historical roots in conquest and military prowess. In Dagbon, one could rise to chieftaincy through various means, including leading groups of settlers, conquering territories, or demonstrating military bravery. The Tolon Nam epitomizes this system, as its leaders have consistently demonstrated their military might throughout history, even before the colonial period.
Military Strength and Chieftaincy in Tolon
The family that has occupied the Tolon Nam has, for generations, proven its military strength and leadership abilities. Whether through defending Dagbon’s borders or leading offensive campaigns, the Tolon Na’s lineage has consistently demonstrated its bravery and capability in warfare. This history of military leadership is not just part of Tolon’s past but continues to shape its present-day identity.
From the precolonial era to modern times, the Tolon Na has been recognized not only as a traditional ruler but also as a military leader, responsible for the protection of Dagbon and its people. This enduring legacy makes Tolon unique among Dagbon’s paramountcies, as its chieftaincy does not revolve around gate systems but is instead built on a foundation of military excellence and gallantry.
Selection and Ascension to the Tolon Skin
In Dagbon, chieftaincy succession is deeply embedded in tradition, with clearly defined processes for selecting and appointing leaders. Ibrahim Mahama, a historian of Dagbon, emphasizes that the right to contest an unoccupied position and the power to appoint a new chief are critical aspects of the Dagbon political cycle. This process is institutionalized within the chieftaincy system, which governs not only Tolon Nam but also the entire Dagbon state. The political structure in Dagbon is centralized, and this hierarchical system is acknowledged and respected by the people.
The political organization of Tolon Nam mirrors that of Dagbon, with a well-defined hierarchy. At the top of this structure sits the Tolon Na, the paramount chief, who holds ultimate authority. Below him are thirty-nine divisional chiefs, who govern smaller divisions and villages within the paramountcy. These divisional chiefs play an essential role in administering the territories under their control, always paying homage to the Tolon Na and assisting him in ruling the paramountcy as a whole.
The divisional chiefs have significant responsibilities, including overseeing smaller communities, settling disputes, and managing local governance. Succession to these divisional chiefships is determined by the Tolon Na himself, who exercises the authority to appoint individuals to these positions, ensuring the continuity of leadership across the paramountcy.
The Path to Ascension: Climbing to the Tolon Skin
The Tolon skin, or paramount chieftaincy of Tolon, is one of the most coveted positions in Dagbon’s chieftaincy hierarchy. One does not ascend to this position directly but must rise through a carefully defined ladder of promotion. Out of the thirty-nine divisions in the Tolon paramountcy, four divisions are particularly significant, as they serve as stepping stones toward the Tolon skin. These divisions are Tali, Wayamba, Kanshegu, and Tibogunaayili.
A chief from any of these divisions has the potential to climb to the Tolon skin, provided they have fulfilled the necessary criteria and have served faithfully in their respective positions. These four divisional chiefships are known as promotional titles, as they offer a direct path to the Tolon skin. Chiefs of these divisions are appointed based on their competence, their loyalty to the Tolon Na, and their ability to maintain peace and prosperity within their domains.
Specific laid-down rules and traditions exist for selecting a Tolon Na, just as with other chieftaincies in Dagbon. Upon the death of the Tolon Na, an important sequence of events unfolds. A report is immediately sent to the overlord of Dagbon, the Ya-Na, informing him of the death. The Ya-Na then authorizes the appointment of a regent, known as the Gbonlana, who is usually the eldest son of the deceased Tolon Na. The Gbonlana serves as an interim chief, taking charge of the paramountcy’s affairs until a new Tolon Na is officially enskinned.
The Selection Process for Tolon Na
During the period of regency, a council of elders gathers to deliberate on the most competent successor to the Tolon skin. The contenders for this prestigious position come from the royal household or Nabihi (royal family members). The council evaluates the potential successors, including the Gbonlana, and forwards their recommendations to the Ya-Na for final approval.
This process is rooted in Dagbon’s patrilineal succession system, which ensures that the Tolon Na must always come from a royal lineage. The sons and grandsons of previous chiefs, known as Doo-bihi-nama (chieftainship of male children or princes of royal blood), are eligible to ascend to the skin. This patrilineal tradition ensures that the occupants of the Tolon skin trace their ancestry through the male line, maintaining the continuity of royal leadership in Tolon.
The Hierarchical Progression to Tolon Na
The promotion process leading to the Tolon skin aligns with the broader chieftaincy system of Dagbon. Historian Martin Staniland describes how men of royal lineage in Dagbon climb the chieftaincy ladder by being appointed to smaller villages or divisions before eventually ascending to paramount chieftaincy. In Tolon Nam, this system remains active today.
The individuals who eventually rise to the Tolon skin typically hold titles such as divisional chiefs or Kpanbalnam (elder title holders). Many are also regents (Gbonlana) who have served in these roles after the death of a preceding Tolon Na. These designated divisional chiefdoms act as promotional titles, guiding the progression of chiefs through the chieftaincy hierarchy until they finally reach the prestigious position of Tolon Na.
The Role of Tali and Woribogu in Tolon Nam
Of the five designated divisions that lead to the Tolon skin, Tali and Woribogu hold particularly important positions. These divisions not only offer paths to the paramountcy, but they also manage smaller villages that pay allegiance to their chiefships. Chiefs of these smaller villages are appointed by the Tali Na and Woribogu lana, ensuring that the chiefdoms under their jurisdictions remain properly governed and aligned with the overall structure of Tolon Nam.
The authority of the Tali Na and Woribogu lana extends beyond their immediate communities, as their leadership plays a critical role in maintaining the traditional hierarchy within the Tolon Nam. These divisions continue to serve as vital components of the paramountcy, reinforcing the centralization of political power within Tolon.
The Regalia, Oath of Allegiance, and Oath of Office in Tolon Nam:
The regalia of chiefs in Ghana, particularly within Dagbon, hold deep spiritual and historical significance. These items serve not only as symbols of a chief’s prosperity and authority but also connect them to the legacy of their ancestors. In Dagbon, the regalia of each chief reflects their unique role within the traditional state, representing the duties they must fulfill and the protection they receive from the spiritual world.
For the Tolon Na, his regalia is an embodiment of his sacred responsibility to defend Dagbon and its people. Upon his enskinment, the Tolon Na undergoes a series of important rituals, all of which are intertwined with the history and traditions of Dagbon. This process starts at Katini, where the Tolon Na is officially “arrested” (N-gbaai) and enskinned, similar to the Ya-Na, the overlord of Dagbon. However, while the Ya-Na sits on the Bolun (the traditional seat of power), the Tolon Na is shown the Bolun but does not sit on it, symbolizing his loyalty to the Ya-Na and his place within the larger hierarchy of Dagbon’s chieftaincy.
The Regalia of the Tolon Na: Symbols of Power and Authority
The Tolon Na is entrusted with several key items of regalia, each carrying its own symbolic meaning. His most notable regalia is the legendary war spear, which represents his role as a military leader and protector of the Ya-Na and Dagbon. This spear has long been associated with the defense of the kingdom, and according to oral tradition, it possesses mystical powers. When thrown in battle, the war spear is said to transform into nine separate spears, each of which unerringly finds its target. This power is encapsulated in the traditional drum appellation: Zandua Kpandaa laani ka wubga—”The spear of Zandua flies like an eagle.”
The legendary spear was last known to have been used by Tolon Na Suleman Bila during the German invasion of Dagbon in 1896. This event is remembered as a time of great turmoil, but the Tolon Na’s defense of the kingdom remains a point of pride in Dagbon’s collective memory.
In addition to the spear, the Tolon Na’s regalia includes other symbolic items:
Rope (Mia/Gabga), Tee, Yorigu, Needle (Shariga), Feega, Mulufu (Red Hat): The red hat is a mark that signifies the Tolon Na has reached the final destination of his chieftaincy journey, indicating that he will not be promoted beyond the Tolon skin., Smock, Sandals, and Damli (Walking Stick):
Each item of regalia serves a dual purpose: spiritual protection and a visual reminder of the Tolon Na’s responsibility to lead and protect his people.
The Oath of Allegiance and Oath of Office: A Binding Social Contract
Before the Tolon Na can fully assume his duties, he must undergo the oath-taking ceremony, a key element in Dagbon’s traditional leadership process. This moment marks the highest stage of his installation, where the Tolon Na swears two critical oaths: the oath of allegiance to the Ya-Na and the oath of office to the people of Tolon.
The oath of allegiance is a formal pledge of loyalty to the Ya-Na, the supreme ruler of Dagbon. With the legendary war spear in his left hand, the Tolon Na swears to protect and defend the Ya-Na and Dagbon. He affirms his duty to respond to the Ya-Na’s call day or night, declaring:
“I will use this spear to protect and defend the Ya-Na. I will use the spear to protect and defend the territorial honor of Dagbon. May God, our forebearers, and departed chiefs help me.”
This oath binds the Tolon Na to the Ya-Na, cementing his role as a warrior and defender of the kingdom. It is not just a ceremonial act but a social contract that, if broken, could lead to dis-enskinment or removal from office. The oaths hold a deep sense of religiosity, and once sworn, the Tolon Na is morally and spiritually obligated to uphold all the principles attached to his new position.
The second oath, the oath of office, is taken in the presence of his people, acknowledging his role as their leader. This oath is sworn with a sword (Shiwoo) in his right hand, a weapon kept at Bimbegu-bia-yili, a community north of Tolon. As part of this oath, the Tolon Na declares:
“I swear by this sword that I shall use it to protect and defend the people of Tolon. I further swear that I shall use the sword to protect and defend the territorial integrity of Tolon. May God, our grandfathers, and forebearers help me.”
These oaths are not only symbolic but also practical, reaffirming the Tolon Na’s responsibilities to both his people and the Ya-Na. The Ya-Na himself takes part in this process, often stating during the ceremony:
“As I invest you today in the cloth of such chiefship, these are your duties to me and your people. If you neglect or dodge any of them, may these skins not leave you free.”
The Military Organization of the Dagombas:
In the pre-colonial era, warfare was a prominent aspect of life in Dagbon, with chiefs actively leading their people in battle. According to historian Abotchie, the chiefs in traditional Ghanaian societies, including the Dagombas, were not mere figureheads; they physically led their troops into combat, becoming prime targets for their enemies. Capturing a chief often meant the surrender of their entire military force.
The Dagombas, known for their skilled cavalry, had a military foundation deeply rooted in the use of horses. Martin Staniland classifies their military organization as a “cavalry state,” highlighting their proficiency in cavalry warfare and the significance of horses in their military strategy. However, there was a notable shift in their military tactics with the introduction of foot musketeers, known as the Kanbonsi. This change, influenced by the Ashanti, marked the incorporation of firearms into Dagomba warfare. The Kanbonsi did not replace the traditional spear men and bowmen but rather complemented them, adding to the military strength of the Dagombas.
The Akan influence on Dagomba military organization is evident, as noted by R.S. Rattray. The Dagombas adopted Akan names and military structures, reflecting a blend of cultural practices. The Kanbonsi were organized into groups or bands, each serving the chief they were assigned to, further reinforcing the chief’s military might.
In Dagbon, all chiefs are part of a hierarchical military structure serving the Ya Na (the paramount chief of Dagbon). Specific military roles include the Tolon Na and Kumbungu Na, who were responsible for organizing and leading troops in times of conflict. These military leaders are referred to as Sapashina, a term used in Dagbani to denote “fighting men.”
The military hierarchy under the Tolon Na was meticulously structured. The Kamonaa and Kumahi were the top military leaders, commanding troops at the forefront of battles. The Chirifo (also known as Kyirifo in Akan) held a significant position, leading from the rear and keeping watch for potential threats during state gatherings. The Chirifo traditionally sat to the left of the Tolon Na, facing right, and was tasked with observing the surroundings for danger.
Other key military officials included Achiri, Montana, Anim, and Adu, who were among the first to engage in battle and called for reinforcements when necessary. Six additional officials, including Damankun, Jahinfo, Kumahi, Chonfo, Chinto, and Nachinnaa, played crucial roles in military operations. Notably, the warlords Somoa, Yoboa, and Asase were renowned for their bravery and steadfastness in battle. Somoa, in particular, earned a notable praise title, “Somoa ku zo ka che oba tinga,” meaning “Somoa would never run leaving his father’s home.”
Military traditions and roles have been passed down through generations, with each state sitting featuring the Kamonaa and other officials arriving in procession, often with children carrying their chairs. The Dagomba military utilized a range of weapons, including bows and arrows, spears, and muskets, in their expeditions and defense of Tolon and the larger Dagbon state.
The military’s role extends beyond mere defense; it embodies the traditional African concept of a “citizen-army,” where able-bodied men contribute to military service during emergencies. This practice is still evident today, reflecting the enduring legacy of the Dagomba military tradition. As the informant notes, the Tolon Na is regarded as the Ya-Na’s defense minister, underscoring the integral role of the military in safeguarding both the Tolon paramountcy and the Dagbon state as a whole.
Social Life of the Tolon People and the Misconstrued Label ‘Fools’
In the history of Dagbon, the Tolon indigens have been mischaracterized as “fools” by others in the region. This label is not only historically inaccurate but reflects a profound misunderstanding of the Tolon people’s true nature and contributions. The term is used jokingly by some who are familiar with the history but is taken seriously by those who lack knowledge of the context behind this misnomer.
Origin of the Misconstrued Label
The origins of this derogatory term can be traced back to oral traditions and historical narratives. Before colonialism, Dagbon was a realm marked by fierce and relentless tribal and intra-tribal wars aimed at expanding territorial boundaries and defending against invasions. During this period, the Tolon paramountcy emerged as a crucial military center, tasked with the defense of Dagbon from external threats.
The ancestors of Tolon played a pivotal role in these conflicts, demonstrating exceptional bravery and unwavering commitment to their cause. Their actions, however, led to them being labeled as “fools” due to the following reasons:
1. Exhibition of Bravery
When faced with imminent death, while other warriors might have retreated, the ancestors of Tolon charged forward with unmatched bravery. Their audacious approach in battle is captured in traditional drum appellations. One such praise says:
“Warinaba cheri ka digsi Nye zim minla woligu; hun kuriti ka yuɣira Kpandaa laani ka wubiga.”
Translation: “The people of Tolon see blood as sweat when they are in the battlefield. Commander of Gbewaa spearmen (Gbewaa Kpandaalana), while some flee from death, you confront it with absolute confidence and with impunity. Commander of Gbewaa spearmen.”
This fearless disposition, which led them to face danger head-on while others avoided it, earned them the label of “fools” from both their allies and adversaries who witnessed their valor.
2. Exhibition of Truthfulness
The Tolon ancestors were renowned for their unwavering commitment to truth. In all aspects of life, they adhered to the truth, regardless of the circumstances or consequences. This steadfastness in upholding the truth led to the metaphorical use of “fools” to describe their principled nature.
3. Maintenance of Integrity and Reputation
The ancestors of Tolon were dedicated to preserving the political and socio-economic legacies left by their predecessors. For a Tolon indigene, it was considered more honorable to endure poverty, suffer starvation, or miss opportunities than to compromise their integrity. This principle was a core value, transcending generations and remaining a defining feature of Tolon society.
4. Over-Sacrifice for the Sake of Humanity
Historically, Tolon indigens were known for their extraordinary hospitality towards strangers, the needy, and those seeking refuge. While this selfless behavior might have seemed imprudent or foolish to outsiders, it was an essential part of their cultural identity and social values.
