a representative of the PAC to try to affect US policy on South Africa; he was still, at this stage, still very pro-American, and he received some encouragement from members of the Kennedy administration. In July 1963 he addressed the UN Special Committee on Apartheid. However, while Duncan and his family were visiting England, the Resident Commissioner of Basutoland declared him a prohibited immigrant in that country. Duncan continued to work in the PAC and, in 1964, was sent to investigate financial malpractices at the PAC office in Dar es Salaam. In the same year, he published South Africa’s Rule of Violence, an analysis of the violent repression of political protest in the country. He was appointed PAC representative for the North African countries, based in Algeria, where military training was being provided for PAC recruits: his ability to speak French stood him in good stead. However, in 1965 he was dismissed from his post: the reasons given included the fact that he had sent a personal letter congratulating his old friend and colleague, Chief Leabua Jonathan, on winning the Lesotho general election (the PAC was allied to Leabua's opponents, the BCP); and that, without waiting for an accord from Headquarters, he had recognised the new Government of Algeria formed by Houari Boumedienne after his coup d’état in 1965. However, Duncan remained a PAC member, and he took the decision to stay in Algeria, where he found work within a relief organisation, Comité Chrétien de Service en Algerie, part of the World Council of Churches. During the years 1964-7 he deepened the ideas he had first expressed in The Enemy in 1943 about the effect of humans on what is now called ‘biodiversity’, and wrote Man and the Earth (published posthumously in 1975.). This analysis of the way people exploit the planet had a breadth which was exceptional at the time, and covered detailed issues in politics, history and science. He propounded an ethical system which he called ‘Geism’, ‘a new morality based on the totality of the planet’. Though such ideas on what is now called sustainable development were beginning then to be familiar when applied at a local level (see for instance the ‘hima’ concept in Arabia), Duncan’s special contribution was his call for a response, at a global level, to environmental challenges, within a broad ethical, philosophical and spiritual perspective. This scholarly work is remarkable since it