Ivan Doig is dead. Long live Ivan Doig.
A writer who liked to say he sprang from “the lariat proletariat, the working-class point of view,” Doig died on April 9 at age 75 at his home in Seattle. Now we have his posthumous novel Last Bus to Wisdom, his 16th and final book, a reminder that Doig (pronounced DOY-guh) was a guiding light in a loose but hard core of writers who have chronicled and lamented one of our great national sorrows: How the West Was Lost.
Doig was born in White Sulphur Springs, Mont., where the Rocky Mountains begin their rise “like a running leap of the land.” His father was a ranch hand and his mother a ranch cook — the lariat proletariat personified — and as a boy Ivan accompanied his father on ranch jobs, becoming familiar with the open spaces and the taverns, the bunkhouses and one-room schoolhouses of a western Montana way of life that was already vanishing. It is the ache brought on by this vanishing that was to become Doig’s great subject.
Last Bus to Wisdom is one of Doig’s more autobiographical fictions. Readers of his 1979 memoir, This House of Sky, a finalist for the National Book Award, will recognize some of the new novel’s situations and events. The story is narrated by 11-year-old Donal (“without the d”) Cameron, who, in the summer of 1951, is being farmed off to relatives in Wisconsin by his guardian grandmother, a ranch cook, as she prepares to undergo surgery for “female trouble.” The boy travels alone by Greyhound, “the dog bus,” and in his innocent yet wised-up voice he introduces us to the gallery of colorful characters he encounters on the road. These include a hot waitress, a trio of soldiers shipping off to the Korean War, Jack Kerouac (!), an Indian, oilfield roughnecks, hoboes, a parolee with sticky fingers, and a pint-sized sheriff escorting his own step-brother back to jail in handcuffs. On the return westward journey Donal is accompanied by his great uncle, Herman the German, a World War I veteran with a fondness for Karl May’s Western novels, an iffy command of English, and a fear that the FBI will deport him because he’s an illegal alien. Together, Donal and Herman make their picaresque way west, dodging the law, getting into scrapes, and finally joining a team of hobo hay harvesters near the tiny Montana hamlet of Wisdom.
Donal and Doig, the character and his creator, are both born storytellers. After a string of plausible embellishments roll of his tongue, Donal, in an infectious vernacular reminiscent of characters out of Twain or Thomas Berger, gives us this succinct sketch of what he calls “storying,” the source of all fiction:
I was developing a feel for the perimeter of story that could be got away with. A detail or two expanded the bounds to a surprising extent, it seemed like.
So, there it went, again. Out of my mouth something unexpected, not strictly true but harmlessly made up. Storying, maybe it could be called. For I still say it was not so much that I was turning into an inveterate liar around strangers, I simply was overflowing with invention. The best way I can explain it is that I was turned loose from myself.
It is the nasty little sheriff with the handcuffed prisoner who reveals Doig’s version of How the West Was Lost. Rather than dwelling on the horrors that have begun to show themselves by the mid-20th century — the big dams, big ranches, big highways, big mines, big oil fields, big sprawling cities in places where cities have no business existing — Doig instead paints sepia portraits of the little people who are doomed to be either erased or exploited by these outsize abominations: the ranch hands and cooks, librarians, newspaper photographers, copper miners, and the catskinners who operate the heavy machinery that makes all the “progress” possible. (Donal’s father was a catskinner before he and his wife were forever killed by a drunk driver.) While the Greyhound skims alongside the Missouri River, Donal gazes in awe as the sheriff, Carl, and his prisoner/step-brother, Harv, have a conversation:
The bus suddenly humming in a different gear, it dropped down in a dip and showed no signs of coming out, the road following the Missouri River now. The broad river flowing in long lazy curves with thickets of diamond willows and cottonwood trees lining the banks impressed me, but the sight seemed to turn the sheriff’s stomach. Beside him, though, his hand-cuffed seat partner smiled like a crack in stone.
“There ’tis, Carl. What’s left of the river, hmm?”
“Shut up, Harv, I don’t need to hear about it.” Sounding fit to be tied, the sheriff shot a look over to where I still was taking in everything wide-eyed, and growled, “We’re just past Fort Peck Dam, the outlaw is talking about.” His mouth twisted. “Franklin Delano Roosevelt didn’t think the Missouri River worked good enough by itself, so he stuck in a king hell bastard of a dam,” a new piece of cussing for me to tuck away.
In one ingenious stroke, the sheriff is made to simultaneously embody and disparage the source of the West’s ruin: he, along with Indian reservation police, sheriffs, the FBI, and anyone else wearing a badge, is authority, the sworn enemy of individual freedom; yet he also despises the monstrous things authority has visited on the land, in this case the Fort Peck Dam. In the West, this authority has worn many name tags. In the 19th century it was the Central Pacific railroad, cobbled together by Leland Stanford and his robber baron cronies with the assistance of federal subsidies and land grants. In the Cold War it was the “military-industrial complex.” Lately it’s been Big Agra, hydroelectric dams, mining interests, the real estate boys, the federal government, the aerospace industry.
Doig was a conventional novelist, and he was less interested in these big villains than in the troubles they brought upon their little victims, the lariat proletariat. In his essay “E Unibus Pluram,” David Foster Wallace wondered if there’s any way out of the suffocating loop of knowingness for contemporary American writers. He concluded, “The next literary ‘rebels’ in this country might well emerge as some weird bunch of anti-rebels, born oglers who dare somehow to back away from ironic watching…(w)ho treat old untrendy human troubles and emotions in U.S. life with reverence and conviction.”
The operative words in that sentence are untrendy and reverence and conviction, and they beautifully capture Doig’s approach to the writing of fiction. What I liked best about Last Bus to Wisdom is that it’s wise to the ways of the world yet free of the cheap cynicism found in so much writing today, and it’s content with being a conventional novel. Doig’s writing is so post-postmodern that it manages to be both old-school and fresh. That took some daring, and sizable skill.
Sven Birkerts called Doig “a presiding figure in the literature of the American West,” and while that’s certainly true I don’t want to get into the tired question of whether or not Doig was a “regional” writer. He wisely shunned the label and the handcuffs that come with it. As he put it, “I don’t think of myself as a ‘Western’ writer. To me, language — that substance on the page, that poetry under the prose — is the ultimate ‘region,’ the true home, for a writer.”
Few American writers possess a gaze as cool as Joan Didion’s (which is different from calling her gaze “chilly” or “cold”). She has said famously, “We tell ourselves stories in order to live.” Just as famously she has said, “Writers are always selling somebody out.” Something she hasn’t said, to my knowledge, could stand as the guiding tenet of her long and distinguished career as a writer of fiction and journalism: The lies we tell ourselves in order to live are what keep us from being truly alive.
Didion’s 2003 book Where I Was From, a mix of autobiography, history, reportage, and literary criticism, is an unflinching examination of the myths spawned by her native California, what she calls “the local dreamtime.” The past tense of the verb in the book’s title signals that this is to be a work of revisionism.
Didion begins by establishing her California bona fides. Her great-great-great grandmother came west in 1846 with the ill-fated Donner-Reed party, and Didion was born in 1934 in Sacramento, eventually earning a degree in English from the University of California at Berkeley. She will soon turn 81, and she has spent the majority of her life in the state. From an early age she was fed various versions of the crossing stories of her forebears and other early California arrivals, stories built on hardship and danger, loss and fortitude, which would form the basis for something known inside her family as “the code of the West.” Didion, with typically acid humor, distills the code to its three essential mandates: “You were meant, if you were a Californian, to…show spirit, kill the rattlesnake, keep moving.”
When she fixed her cool gaze on the facts, though, she began to see that the bedrock on which the code of the West was built — the nearly sacred notion of unfettered individualism — was actually nothing but sand. “A good deal about California does not, on its own preferred terms, add up,” Didion writes, noting that it is “a state where distrust of centralized government authority has historically passed for an ethic.” But as Didion’s digging reveals, Californians have always leaned on the largess of the federal government. The leaning began with Leland Stanford and his fellow Sacramento shopkeepers when they put together the railroad, with a generous assist from Washington. The leaning continued with the federal subsidies that brought the water that fed such thirsty, unsustainable crops as alfalfa, cotton, and rice — and, in the bargain, enabled Los Angeles to sprawl across miles of once-inhospitable desert. After the elaborate system of dams and levees came the defense contracts and the aerospace industry (“Star Wars,” anyone?), all of it built not on unfettered individualism, but on the broad back of the American taxpayer.
At a young age, Didion began to sense a disconnect between her family’s myths and its actual circumstances, and, by extension, between California’s “dreamtime” and its actual history. In Where I Was From, Didion recalls asking her mother which class the family belonged to. “It’s not a word we use,” her mother replied. “It’s not the way we think.” This leads Didion to muse:
On one level I believed this to be a deliberate misreading of what even a twelve-year-old could see to be the situation and on another level I understood it to be true: it was not the way we thought in California. We believed in fresh starts. We believed in good luck. We believed in the miner who scratched together one last stake and struck the Comstock Lode. We believed in the wildcatter who leased arid land at two and a half cents an acre and brought in Kettleman Hills, fourteen million barrels of crude in its first three years. We believed in all the ways that apparently played-out possibilities could while we slept turn green and golden.
Already at that young age, Didion understood that her family was old California, part of that class known loosely as the gentry. She also sensed that something was lacking from this class, as Tracy Daugherty writes in his new book, The Last Love Song: A Biography of Joan Didion: “For all its visibility and influence, the family felt prosaic, muted, sad to Didion, even as a girl. Clerks and administrators: hardly the heroes of old, surviving starvation and blizzards…A whiff of decadence clung to the gentry.”
Eventually, of course, most of the defense contracts dried up and the jobs vanished and the state of California fell on such hard times that it welcomed a boom in prison construction. By now, having dismantled the myths that propped up the bankrupt code of the West, Didion is appalled but hardly surprised by this latest turn of events. “We are seeing one more enthusiastic fall into a familiar California error,” she writes, “that of selling the future of the place we lived to the highest bidder, which was in this instance the California Correctional Peace Officers Association.”
And now, as a final indignity, California — that Eden where alfalfa and cotton and rice once grew, where green lawns and blue swimming pools once carpeted the desert vastness known as Los Angeles — is suffering through a brutal, four-year drought. The New York Times reports that the wealthy Los Angeles enclave of Beverly Hills is among the first to be fined for failing to meet the state’s stringent water-conservation targets. On the day the fines were levied, Gov. Jerry Brown declared a state of emergency over an infestation of bark beetles that has killed tens of millions of trees during the drought. He is seeking help removing the dead trees from — you guessed it — the federal government. I’m sure Joan Didion was not surprised when she heard the news.
For all their many differences of temperament and style, Edward Abbey and Jim Harrison could agree with Ivan Doig’s sour little sheriff on one thing: the West was lost through environmental degradation, a direct by-product of human greed, and there is no more potent metaphor for this greed than the very American urge to tame the wilderness by building dams. Dams — or, more precisely, the urge to blow them up — drive the plots these two authors’ most indelible novels: Abbey’s cult classic, The Monkey Wrench Gang, which inspired a whole generation of eco-saboteurs; and Harrison’s booze- and drug-addled caper, A Good Day to Die.
The novels have telling similarities. Abbey’s titular gang has an equal-opportunity loathing for billboards, construction machinery, barbed wire, coal trains, strip mines, lumber companies, copper smelters, nuclear power plants, and, above all, the massive Glen Canyon Dam on the Colorado River, 60 miles north of the Grand Canyon. Harrison’s trio of eco-saboteurs form a lopsided love triangle — two unhinged guys falling in love with the same sexy girl — as they drive west to blow up a non-existent dam in the Grand Canyon, then set their sights on a small earthen dam in Utah that prevents steelhead trout from moving upstream to spawn.
Here’s George Hayduke, the unruliest of the four monkey wrenchers, likening the degradation of the West to the eco-horrors he witnessed as a Green Beret in Vietnam: “When I finally…found out they were trying to do the same thing to the West that they did to that little country over there, I got mad all over again.” And here’s Harrison’s unnamed narrator, hungover, trying to impress a roomful of strangers: “My voice became tight and humorless as I began a tirade against the realtors, land developers and lumber companies. In a few years there wouldn’t be much worth looking at and if anyone in the room planned on having a son there wouldn’t be any rivers or forests left and our sons wouldn’t have any fishing and hunting. What was needed was some sort of Irgun like the Israelis had when they drove out the British. Some men brave enough to blow up dams and machinery.”
These seemingly single-minded people are, in fact, dogged by doubts — doubts that blowing up one dam, or even 100 dams, will change the world; doubts that their motives are lofty; doubts that they even possess tangible motives. As Harrison’s narrator puts it, “It occurred to me that I should question my motives but found that I had none.”
In other words, the trip west is little more than a lark. A similar sense of pointless futility begins to overtake the Monkey Wrench Gang. While there’s no denying that the West has been scarred by these characters’ various nemeses, it becomes apparent as the two novels play out that their crusades are both feckless and doomed. They remind me of the high-minded Occupy Wall Street movement, with its fuzzy distaste for “the 1 percent” and its equally fuzzy refusal to formulate a strategy to bring about actual change. If you’re going to go to all this trouble and risk — sleeping on the streets, getting maced and clubbed by cops, burning billboards, blowing up bridges and dams — shouldn’t you have specific goals and a reasonable chance of realizing them? Otherwise, isn’t it all just posturing?
In the end, Ivan Doig, Joan Didion, Edward Abbey, and Jim Harrison come to very different conclusions about How the West Was Lost, but they share a sense that the loss is as irreversible as it was wrong-headed. The Glen Canyon Dam, a king hell bastard of a dam if there ever was one, stemmed the flow of the Colorado River in order to bring water and cheap electricity to Los Angeles, Las Vegas, Phoenix, and other “cities of the plain,” as Abbey called them with a Biblical sneer, putting them on a level with Sodom and Gomorrah. In a crowning irony, the most ardent sponsor of the dam, the arch-conservative Arizona senator Barry Goldwater, eventually came around to admitting that building the $750 million monstrosity had been a mistake. As consolations go, this doesn’t even begin to qualify as small. Lake Powell, with its 1,800 miles of shoreline, still sits there where Glen Canyon used to be. Meanwhile, drought-stricken California is losing tens of millions of trees. No wonder Abbey called Lake Powell “the blue death.”
Image Credit: Wikimedia Commons.