ly in 1851. Every day involved mixing with the village people which began Long’s acclimatization to Bengali ideology and worldview. He began a school in his house and his mature pupils were subject to hands-on learning as they were required to preach sermons they had learned to write. This was Long’s idea of teacher-training, a method and situation that directly opposed Duff.It was at Thakurpukur where Long realized the exploitation and social injustice of the simple village people. He decided then that education would help to protect such people from cruel and oppressive zamindars. Oddie is quick to point out that this new purpose for education only appeared in Long in the late 1850’s as a result of a violent Mutiny that took place. This is important because it connects education with social control and therefore yields responsibility to the government. As a matter of fact, Long believed that the problems with education system could only be resolved through cooperation between Government and missionaries. Long proposed the idea of grants-and-aid to the Council of Education through his good friend J.F. Haliday in 1854. July of the same year, funds were rendered to schools with secular education. It marked the beginning of Longs missionary involvement in the Government as well as a long divisive missionary debate. This is significant because it gave head way to the political involvement that Long undertook in rebuking the mistreatment of the indigo planters, an act that landed him in jail in July of 1861. In the wake of the outbreak of the Mutiny and Civil Rebellion of the fifties, Long was asked by the Indians to intervene on their behalf. By his own convictions he decided to pursue reform measures against the indigo manufacturers. Meanwhile, one of his students, an Indian ryot, wrote a play in Bengali on the issue, and it was subsequently published. Long was accused of slander by the indigo manufa...
