[2] Under the pseudonyms Kalungano and Lilinho Micaia, he published his early poems in O Brado Africano, and his work appeared in two anthologies produced by the Casa dos Estudantes do Imperio in Lisbon.

Under his real name, he had a book published by the Associação dos Escritores Moçambicanos (Mozambican Writers' Association) in 1987, entitled Canto do Amor Natural.

Some of the men dos Santos overlapped and shared his ideas with were Amilcar Cabral, Agostinho Neto, and Eduardo Mondlane all eventual nationalist leaders in Guinea Bissau, Angola, and Mozambique.

[6] In Paris dos Santos lived among leftist African writers and artists who were part of the literary journal Presence Africaine.

In the 1950s he urged Portuguese political exiles in Paris to continue and increase their opposition to the Salazar regime in Portugal and embrace the nationalist cause for Africa.

The connections that Marcelino and Mondlane made in their youth as scholars were a crucial part of Frelimo's success as Julius Nyerere pledged support to Mozambique operating out of Tanzania.

In process of gaining others support the party hoped to distance and isolate Portugal from the rest of the world believing that this would significantly weaken their hold on the African colonies.

She joined the African National Congress (ANC) November, 1961 dos Santos and Joe Louw were arrested under the Immorality Act.

[3] Although the political party may have begun to look into adopting ideas of capitalism Dos Santos was stubborn not accepting it and calling these motions brief.

Marcelino dos Santos says "Although it took some time for our views to be shared by the U.S., I think they are closer than in the past and sufficiently near to enable us to take strong steps forwards in order to bring about peace and promote economic and social development.

"[12] July 1, 1970, Marcelino was invited to the Vatican by the Pope where he was given a copy of the papal encyclical Populorum Progressio on the problems of the underdeveloped world.

"Therefore, in life as in death, Marcelino dos Santos, the philosopher's griot, remains an icon in the African's story of toil in the wake of colonialism and neo-colonialism which call for a respective response to collective suffering.