A monkey wrench, thrown into the gears of a large machine, can bring the whole machine to a grinding and screeching halt. And four people from four very different walks of life improbably come together to throw lots of monkey wrenches (proverbially speaking) into the workings of many large machines, as a practical expression of their opposition to the ongoing industrial development (or exploitation, or spoiling) of the American West. Whether one refers to what these people are doing as “eco-terrorism” or “ecotage,” Edward Abbey describes their activities in a vivid and detailed manner in his 1975 novel The Monkey Wrench Gang.
Abbey was originally from Pennsylvania, but when the time approached for his induction into the United States Army, he decamped for the American Southwest – the region with which he would forever after be identified. From his father (a man with the appropriately Revolutionary name of Paul Revere Abbey), Edward Abbey imbibed anarchist ideas that would inform his writing. In non-fiction works like Desert Solitaire (1968), he expressed his concern that the greed and acquisitiveness of U.S. industrialists threatened to destroy the irreplaceable natural beauty of the American West. The Monkey Wrench Gang shows four wild Western individualists taking action against that sort of industrial hegemony.
The Monkey Wrench Gang starts with a quite literal bang – the destruction of a bridge at its opening, while the governors of Arizona and Utah look on. The talk of the angry governors make clear that these acts of sabotage have been going on for some time. From there, the book’s narrator tracks back, to provide the background stories of the four people who come together, under seemingly unlikely circumstances, to make up the Monkey Wrench Gang.
The first members of the gang that we meet are Dr. A.K. Sarvis, a successful Albuquerque physician, and his nurse-turned-lover Bonnie Abbzug. Dr. Sarvis will contribute financing for the project, along with part of the gang’s ideological underpinnings: he has a way of speaking in vaguely Marxian terms, as when he says at one point regarding the group’s planning that “We’ll work it out as we go along. Let our practice form our doctrine, thus assuring precise theoretical coherence” (p. 68).
For her part, Bonnie Abbzug brings to the project an outsider’s perspective. As a transplanted New Yorker of Jewish heritage, she feels very much an outsider in this not-very-diverse part of the American Southwest; as an intelligent and strong-willed woman, she is tired of men seeing her only in terms of her considerable beauty and sexual allure. The book’s narrator says of Bonnie that “she had learned that she was searching not for transformation (she liked herself) but for something good to do” (p. 41).
We see Sarvis and Bonnie, at the beginning of the novel, taking the Interstate out of Albuquerque and cutting down the billboards that disfigure the desert landscape. Soon, however, they will graduate to more grandiose methods of resistance.
The third member of the Monkey Wrench Gang is Joseph Fielding Smith, whose given name the reader may forget over the course of the book, as he is invariably referred to as “Seldom Seen” Smith. He is a “jack Mormon” – meaning someone who was born and raised Mormon, but has left the Latter-Day Saints. When not visiting one of his three wives, he works as a travel guide who leads groups of tourists down the Colorado River and through the Grand Canyon, and he will bring to the Monkey Wrench Gang his thoroughgoing knowledge of the Southwestern landscape. He also possesses a wry sense of humour and a quiet self-confidence, as when he mentions that “I thought I was wrong once…but I found out later I was mistaken” (p. 90).
The fourth member of the Monkey Wrench Gang is George Washington Hayduke. A Green Beret veteran of the Vietnam War, Hayduke brings to the project a flair for action and an anarchic, devil-may-care attitude toward life generally. As just one example of Hayduke’s wildness, he likes driving fast while drinking beer, and even measures the distance between towns in six-packs: “Since the ultimate goal of transport technology is the annihilation of space, the compression of all Being into one pure point, it follows that six-packs help. Speed is the ultimate drug and rockets run on alcohol. Hayduke had formulated this theory all by himself” (p. 18). His philosophy on drinking-and-driving is “If you don’t drink, don’t drive. If you drink, drive like hell. Why? Because freedom, not safety, is the highest good” (p. 27).
These four people meet on one of Seldom Seen Smith’s guided tours of the Colorado River and the Grand Canyon, and they quickly discover a shared outlook regarding the industrial degrading of the American West’s natural beauty. Doctor Sarvis, sipping on a bourbon-and-ice on the trip downriver, shares his philosophy on life and the wilderness in a manner that all four members of the group tend to agree with:
“The wilderness once offered men a plausible way of life,” the doctor said. “Now it functions as a psychiatric refuge. Soon there will be no wilderness.” He sipped at his bourbon and ice. “Soon there will be no place to go. Then the madness becomes universal.” Another thought. “And the universe goes mad.” (p. 63)
Sarvis, Bonnie, Smith, and Hayduke agree to make war, through sabotage, on the industrial concerns that are despoiling the West. Their initial missions are surprisingly successful, even as they place the members of the group in a no-going-back mode that inflicts its own costs. After the group’s first operation, Heyduke ponders the possible long-term consequences of his radical-individualist vision of freedom: “For even Hayduke sensed, when he faced the thing directly, that the total loner would go insane. Was insane. Somewhere in the depths of solitude, beyond wildness and freedom, lay the trap of madness” (p. 113).
Abbey generates suspense well as he chronicles the Monkey Wrench Gang’s depredations. In one scene, about halfway through the book, Hayduke prepares to witness the destruction of a bridge just as a mineral-company locomotive is passing over it – a stylistic flourish that will garner publicity, even as it increases the damage done to the company’s public-relations profile and economic health. The intelligence that they have gathered has led them to believe that the automatically-operated train will be unoccupied; but then George Hayduke, watching as the train approaches the bridge, makes a horrifying discovery:
[He] sees…the face of a man at an open window in the side of the locomotive, the face of a man at an open window in the cab of the locomotive, a man looking up at him, a young man with smooth, tanned and cheery countenance, good teeth, clear eyes, wearing a billed cap and tan twill workshirt open at the neck. True to all tradition, like a brave engineer, the young man returns Hayduke’s wave.
Heart shocked to a stop, brain blanked dead, Hayduke dives into earth with hands locked over skull, waits for the earth to move, shock wave to come, projectiles to flutter past his plugged ears, the cordite odors creeping up his nose; waits for the screaming to begin. Anger, more than horror, numbs his mind.
They lied, he thinks, the sons of bitches lied! (p. 201)
Abbey’s sympathy for the ecoteurs is palpable, but I appreciated his willingness to engage the ethical complexity of the group’s activities. The environmentally concerned reader may derive a transgressive thrill from indulging in a wish-fulfillment fantasy about hitting major polluting companies in the pocketbook; but in real life, violence against property can end up hurting people as well, even if unintentionally.
As the damage inflicted by the gang increases, with an accompanying media focus on the gang’s activities, the authorities’ search for the gang intensifies, and the reader starts to sense that the story may be proceeding along a trajectory like that of classic outlaw movies like Bonnie and Clyde (1967) or Butch Cassidy and the Sundance Kid (1969); the outlaws may have our sympathies, but the law has the numbers and the resources and the money, and sooner or later (to borrow a gambling metaphor) the house always wins.
One Bishop Love, a Mormon bishop with political ambitions, is among the leaders of the effort to apprehend the ecoteurs. In response, the gang members come up with increasingly creative ways to escape their pursuers. At one point, when the gang is seemingly cornered in a side canyon, Seldom Seen Smith leads his colleagues in walking backwards across their own footprints, to conceal the fact that they have left the canyon.
“Hurry it up,” Hayduke whispers.
Doc comes, shambling heavily, backward, watching his big feet. Bonnie walks beside him, reversing her steps with grace and care. Then, finally, Hayduke. He joins his friends. All four stand on rock and admire for a moment the trail they have invented. Clearly, four people have walked out of this side canyon.
“You think a trick like that will fool a bunch of grown men?” Bonnie asks.
Seldom allows himself a cautious smile. “Well now, honey, if Love was by himself I’d say no, you wouldn’t fool him so easy. But with his Team it’s different. One man alone can be pretty dumb sometimes, but for real bona fide stupidity there ain’t nothing can beat teamwork.” (p. 368)
The chase intensifies, and inevitably approaches its end, until one character, who seems to be hopelessly trapped high atop a canyon rim, looks
…over the brink and sees, five hundred vertical feet below, a semi-liquid red frothy mass of mud hurling itself in a torrent down the canyon floor, a wall-to-wall flash flood hurtling around the bend, thundering over the jump-off, roaring toward the hidden Green River….Rolling boulders clash and clack beneath the surge, logs float past, uprooted trees pitching on the waves…not much worse jumping into a river of lava. (p. 402)
Can this character survive this seemingly unsurvivable dilemma? You’ll have to read the novel to find out.
I read The Monkey Wrench Gang while on a visit to Arizona. Touring Grand Canyon National Park, I imagined Sarvis and Bonnie and Smith and Hayduke rafting down the Coiorado River and discovering, quite unexpectedly, that they have ecotage ambitions in common. The beauty of the canyon is magical and overwhelming. A drive through the outskirts of Phoenix and Tucson, by contrast, showed a great deal of the kind of human-generated environmental degradation that set the Monkey Wrench Gang on their path.
Today, the term “monkeywrenching” is in vogue among some of the more militant members of the environmental movement, as a reference to ecotage of the kind dramatized in Abbey’s novel. In an era when global climate change threatens all life on Earth, The Monkey Wrench Gang’s questions regarding how to respond to ever-accelerating environmental degradation are as relevant, and as troubling, as ever.