These teachers have other objections, too. As the record of hearings before a House subcommittee in 1956 makes vividly clear, many white teachers are simply appalled by the sexual mores and the violent attitudes of some of the Negro pupils in desegregated schools. One witness after another appeared before the committee to testify to the inordinate amount of time that had to be spent simply in maintaining discipline. Adolescent sex urges, volatile enough under any circumstances, are further complicated by the novelties and tensions of intimate interracial association in halls and classrooms and toilets. Philadelphians still recall grimly the incident at Shaw Junior High School in 1956, when a Negro gang gathered outside the school to insult and annoy pupils as they left the building. Three teachers who came out to remonstrate were attacked and severely beaten. The white principal of another Philadelphia school, who had watched the deterioration of his school from an “honors” institution of high scholarship into a second-rate vocational factory, was quoted in _U. S. News_ in 1958: “Many of these youngsters are not adequately motivated for learning. They have no home to speak of, nothing to encourage them once they leave the school grounds. They’re here simply to occupy their time until they’re old enough to go out and get a job--if they can find a job.” These are among the arguments of practicality the Southerner would advance against compulsory desegregation of his public schools. He is not prepared to chop logic, or to engage in casuistic debate on the why of the world that he lives in. He knows that with the best will in the world--and in his fashion, he more often than not has great good will for the Negroes of his community--he cannot quickly elevate the Negro’s home environment appreciably. Overnight he cannot put books and magazines in Negro living rooms; he cannot inject generations of cultural background with some magic hypodermic needle; he cannot deliver to the Negro, as he would loan him a hoe or give him an overcoat, the social graces, the community of experience, the heritage of generations, the accumulation of business, professional, and civic understanding that necessarily must figure in the educative process. Time presses, and the school bell rings, and on April mornings the honk of the school bus, like the voice of the turtle, is abroad in the land. He has to do what he conceives to be best for his child _now_, to prepare that child for the society he predictably will live in tomorrow. And he does not accept the idea that racially mixed classrooms, over a long period of years, in the context of the only society he knows, will provide a workable, desirable, or pleasant experience for sons and daughters who are dear to him. Maybe, he says doubtfully, maybe some time in the future.... IX