Kenyatta had been exposed to Marxist-Leninist ideas through his friendship with Padmore and the time spent in the Soviet Union, but had also been exposed to Western forms of liberal democratic government through his many years in Britain. He appears to have had no further involvement with the communist movement after 1934. As Kenya's leader, Kenyatta rejected the idea that Marxism offered a useful framework for analysing his country's socio-economic situation. The academics Bruce J. Berman and John M. Lonsdale argued that Marxist frameworks for analysing society influenced some of his beliefs, such as his view that British colonialism had to be destroyed rather than simply reformed. Kenyatta nevertheless disagreed with the Marxist attitude that tribalism was backward and retrograde; his positive attitude toward tribal society frustrated some of Kenyatta's Marxist Pan-Africanist friends in Britain, among them Padmore, James, and Ras T. Makonnen, who regarded it as parochial and un-progressive.