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never considered the nature of the social system that we would introduce after liberation. Members of the League, especially Peter Mda, often talked about the building of an African society in which we would take what was best from both the East and the West and, with these, create something distinctly African. But we never spelt uot the essential features of this social system which made it unique, and in particular, which distinguished it from scientific socialism on the one hand and from capitalism on the other.

Related to this question was the fact that some of my university friends, especially Ismail Meer, Ruth First, J.N. Singh, were familiar with Marxist thought and in political discussions with them I found that my ignorance of Marxism was always a handicap. What was even more important, in the light of my own personal experience with individual members of the CP who had befriended me, and in the light of the lessons of the 1946 campaign, I had difficulties in justifying my prejudice against Marxism. Dr. Dadoo, one of the leaders of the campaign, was a well known Marxist. A successful medical practitioner, he belonged to a well to do family and could have lived in luxury for the rest of his life if he so wished. But his patriotism had pushed him right into the front line of battle, whilst his role as a fighter for human rights had made him a hero respected by all population groups. Dr. Dadoo was not an exeptional Marxist. There was a substantial number of Marxists amongst the 1946 resisters, all of whom were upright men dedicated to the ideals of freedom and who were making enormous sacrifices in the service of their own countrymen. In the leadership of the ANC were men like Moses Kotane, J.B. Marks, Edwin Mofutsanyana, Dan Tloome, David Bopape, and others, equally able, devoted and hard working. How could I question the bona fides of