Where is the Bohemian Grove? Unveiling the Location and Secrets of the Redwood Retreat

The Enigmatic Bohemian Grove: More Than Just a Location

For decades, the Bohemian Grove has been shrouded in mystery and intrigue, fueled by whispers of clandestine meetings and powerful elites. Ask “Where Is The Bohemian Grove?” and you’re not just seeking a geographical pin on a map. You’re tapping into a world of speculation, sociological study, and a unique, long-standing tradition amongst America’s upper echelons. While sensationalist theories abound, the reality of the Bohemian Grove, and crucially, its location, offers a fascinating lens through which to understand social cohesion and the dynamics of power in the United States.

This article delves into the heart of the Bohemian Grove, going beyond the simple question of “where is the Bohemian Grove located?” We will explore its precise location, its historical context, and the activities that take place within its secluded redwood borders. Drawing from sociological research and firsthand accounts, we aim to provide a comprehensive understanding of this enigmatic retreat, separating fact from fiction and addressing the core question of its significance and, indeed, its whereabouts.

Pinpointing the Bohemian Grove: Location and Geography

So, let’s address the initial query directly: Where is the Bohemian Grove? The Bohemian Grove is nestled in a secluded 2,700-acre virgin redwood forest in Northern California. Specifically, it’s situated in Sonoma County, approximately 75 miles north of the bustling city of San Francisco. This puts it within relatively easy reach of the Bay Area’s elite, yet far enough removed to offer a sense of privacy and escape.

The Grove’s precise location places it near Monte Rio, California, along the Russian River. This geographic setting is crucial to understanding its character. The towering redwood trees provide natural seclusion, fostering an atmosphere of intimacy and detachment from the outside world. The Russian River adds a tranquil element, enhancing the retreat’s appeal as a place for relaxation and camaraderie. You can even find its location on maps if you know where to look, though its secluded nature ensures it remains largely out of public view.

While pinpointing “where is the Bohemian Grove” on a map is straightforward, understanding its significance requires a deeper dive into its history and purpose. It’s not merely a campsite; it’s a carefully cultivated environment designed to foster a specific kind of social interaction.

Beyond the Map: Understanding the Essence of the Bohemian Grove

Describing the Bohemian Grove simply as a location misses the point. It’s more accurately described as an annual summer encampment hosted by the Bohemian Club, a private men’s club based in San Francisco. Founded in 1872, the Bohemian Club initially drew together journalists, artists, and writers. However, it quickly expanded to include businessmen and influential figures, creating a unique blend of creative and corporate elites.

The Grove itself became the club’s annual retreat shortly after its inception. By the 1880s, this summer gathering had evolved into a significant event, and it continues to this day. The Bohemian Grove is not, as some conspiracy theories suggest, a secret hub of global power. Instead, as sociologist G. William Domhoff, whose research forms the basis of this article, argues, it’s a place where powerful individuals come to unwind, socialize, and build relationships in a relaxed, informal setting.

Domhoff, in his book “The Bohemian Grove and Other Retreats: A Study in Ruling-Class Cohesiveness,” and subsequent work, meticulously explores the social dynamics at play within the Grove. His research challenges sensationalist narratives, focusing instead on the sociological implications of such gatherings. He emphasizes that while the Grove provides a venue for social cohesion among the upper class, it’s not where major policy decisions are secretly plotted. Those decisions, he contends, are made in more conventional power centers like corporate boardrooms, government offices, and political backrooms.

Debunking the Myths: It’s Not a Conspiracy Hub

Despite the evidence and scholarly analysis, the question “where is the Bohemian Grove?” often comes loaded with conspiratorial undertones. Popular culture and certain online communities portray it as a shadowy location for secret societies and nefarious plots. It’s crucial to address these misconceptions directly.

Domhoff and other serious researchers consistently refute the idea that the Bohemian Grove is a site for political conspiracies. Journalists who have infiltrated the Grove, such as those from Spy magazine in 1989 and Vanity Fair in 2008, corroborate this view. Their firsthand accounts depict an atmosphere of revelry, camaraderie, and somewhat eccentric rituals, but not secret policy meetings or clandestine operations.

Recent news events, such as the revelation of Supreme Court Justice Clarence Thomas’s visit to the Grove as a guest of a Republican donor in 2023, and a lawsuit against the Bohemian Club for labor practices, have brought the Grove back into the public eye. However, these incidents, while newsworthy, do not validate conspiracy theories. They highlight the Grove’s exclusivity and the social circles it caters to, but they don’t transform it into a secret cabal.

As Domhoff succinctly puts it, everyone who has seriously investigated the Bohemian Grove agrees: its activities are harmless, even if they inadvertently contribute to the social cohesion of the upper class. The Grove is essentially a playground for the powerful, a space for them to let loose, enjoy each other’s company, and perhaps engage with individuals from artistic and intellectual fields. It’s a window into a lifestyle far removed from the average American experience, but not a den of conspiracy. For a more visual understanding, consider exploring a video tour of Bohemia, which offers a glimpse into both the San Francisco headquarters and the Grove itself.

Why Study the Bohemian Grove? Social Cohesion and its Significance

If the Bohemian Grove isn’t a center of secret power, why is it worthy of study, and why should we even care “where is the Bohemian Grove”? The answer lies in its value as a case study for understanding social cohesion within the American upper class. Domhoff’s initial interest in the Grove stemmed from a desire to challenge pluralist theories prevalent in 20th-century social sciences. Pluralists argued against the idea of class domination, suggesting that the upper class was too fragmented to act as a cohesive power group.

Domhoff recognized the Bohemian Grove as an opportunity to demonstrate otherwise. He serendipitously gained access to Bohemian Club membership lists and saw the potential to trace social connections and corporate links among its members. He reasoned that men camping together in the redwoods, sharing cabins and tents, represented a high degree of “social cohesiveness.”

Furthermore, drawing from research in social psychology on small-group dynamics, Domhoff hypothesized that exclusive, relaxed settings like the Grove could foster even stronger bonds and facilitate policy consensus. He envisioned the upper class as a network of shifting small groups – board meetings, policy discussions, exclusive clubs – culminating in gatherings like the Bohemian Grove.

Studying the Grove, therefore, became a way to examine how social cohesion might contribute to policy cohesion. While his research was well-received in many academic circles, it also faced misinterpretations. Pluralists wrongly accused him of promoting conspiracy theories, while some on the left mistakenly embraced the Grove as a site of actual political conspiracies. Right-wing groups, on the other hand, bizarrely fixated on the “Cremation of Care” ceremony, misconstruing it as devil worship.

Domhoff’s continued writing on the Bohemian Grove, including this article adapted for a wider audience, serves to clarify his original purpose: to use the Grove as a lens to study social cohesion, to set the record straight against misinterpretations, and to emphasize that while political discussions may occur, they are not the defining purpose of the Grove, nor are they unique to this location.

Methodology: Unraveling the Grove Through Research

To understand “where is the Bohemian Grove” in a sociological context, Domhoff employed a multi-faceted research approach. His methodology included:

• Membership Network Analysis: Examining membership lists of the Bohemian Club and other elite social clubs (like the Pacific Union Club) to map social overlaps and connections.
• Archival Research: Delving into historical libraries and repositories of upper-class memorabilia to uncover the history of the Bohemian Club and the Grove, including early membership details, camp histories, and ceremonial scripts.
• Informant Interviews: Conducting interviews with individuals who had knowledge of the Bohemian Grove, ranging from former employees and performing members to individuals with indirect connections to the club. These interviews provided valuable anecdotal details and insights into the Grove’s atmosphere and practices.
• Participant Observation: Visiting the Bohemian Club’s downtown clubhouse and attending the “June Picnic” (Ladies’ Day) at the Grove itself. These visits allowed for firsthand observation of the physical settings and some aspects of the Grove experience.

The membership lists served as a crucial starting point, confirming the Bohemian Club’s upper-class connections. Network analysis revealed the club’s central position within a broader network of policy-planning groups, think tanks, and social clubs. Archival research provided historical depth and context, while informant interviews offered richer, more nuanced details. Participant observation, though limited, provided sensory impressions of the Grove environment. Even a seemingly unusual encounter with a graduate student informant, involving shared cannabis, yielded crucial insights into the significance of the “Cremation of Care” ceremony. Visits to the downtown clubhouse further illuminated the club’s infrastructure and social spaces.

This multi-method approach allowed Domhoff to build a comprehensive picture of the Bohemian Grove, going beyond simply stating “where is the Bohemian Grove” to understanding its complex social fabric.

A Glimpse into History: The Bohemian Club’s Origins and Growth

To fully grasp “where is the Bohemian Grove” fits into the bigger picture, it’s essential to understand the history of the Bohemian Club itself. Founded in 1872 in San Francisco, the club’s initial aim was to create a haven for arts and artistic expression among journalists, writers, actors, and lawyers. They sought a space to enjoy the arts and stage amateur performances.

However, from its inception, the club also welcomed those who “appreciated” the arts, which included wealthy businessmen. As one founding member candidly stated, artistic talent alone couldn’t sustain the club financially. The decision to include men “who had money as well as brains” ensured the club’s long-term success.

Thus, contrary to some popular narratives, the Bohemian Club wasn’t an artists’ club later “taken over” by the wealthy. It was an elite social club from the start, recognized as such in San Francisco society. It quickly attracted hundreds of members who participated in dramas, musicals, and comedies.

Membership included some of San Francisco’s wealthiest men. While not as prestigious as the Pacific Union Club, it was listed in elite directories and social registers of the time. Over time, a significant percentage of Pacific Union Club members also joined the Bohemian Club, highlighting the overlap and interconnectedness of these elite social circles. By 1907, a substantial portion of Bohemian Club members were also listed in the San Francisco Social Register, further cementing its elite status.

The club’s name itself, “Bohemian,” sparked debate. “Bohemianism” evoked images of unconventional, carefree artists, not necessarily respectable in mainstream society. This artistic identity, rooted in the Parisian and New York bohemian scenes of the 1850s, was central to the club’s self-image. The founding statement emphasized “social and intellectual intercourse between journalists and other writers, artists, actors and musicians… and such others… worthy of membership.”

The summer excursions that evolved into the Bohemian Grove encampment began early in the club’s history. Starting with a picnic in Sausalito in 1873, these outings grew into all-day events and then weekend trips. By 1878, they had expanded to Meeker’s Grove (later to become the Bohemian Grove location) in Santa Rosa County, where the “Cremation of Care” ceremony originated in 1880. Initially renting Meeker’s Grove, the Bohemians purchased a 160-acre parcel in the 1890s when logging threats arose. Subsequent land acquisitions expanded the Grove to its current 2,700 acres by 1944.

By the late 1890s, the Grove’s ceremonies and plays were established. Contemporary magazines highlighted its cultural aspects, and visits to the Grove became part of San Francisco’s social scene, including dignitaries like President Teddy Roosevelt in 1905. The Bohemian Club consciously cultivated its “Bohemian” identity, attracting figures like Ambrose Bierce, Charles Warren Stoddard, George Sterling, and even Jack London.

Despite the artistic aspirations, tensions between artists and businessmen persisted, reflecting a romanticized view of “the good old days.” Some early members lamented the increasing influence of commerce, fearing a decline in the “true Bohemian spirit.” However, the club’s history is a continuous negotiation between its artistic ideals and the pragmatic realities of its elite membership.

The Downtown Clubhouse: The Year-Round Hub of Bohemia

While the Bohemian Grove is the focal point of the summer encampment and the answer to “where is the Bohemian Grove for the summer retreat?”, the Bohemian Club maintains a year-round presence in San Francisco through its downtown clubhouse. This six-story building, located near the financial district, serves as the club’s primary base of operations.

The clubhouse offers the amenities of a traditional upper-class club, albeit without athletic facilities (members often utilize the neighboring Olympic Club or Pacific Union Club for sports). The main floor features a classic reading room with plush chairs, international newspapers and magazines, and a hushed, church-like atmosphere. Adjacent is a domino room for gaming enthusiasts.

The “cartoon room,” a spacious barroom, is a centerpiece of the clubhouse. Decorated with paintings, posters, and cartoons by club artists, it includes a piano, a small stage, and dice on the bar for impromptu gambling. An owl drawing above the bar reflects the owl as the Bohemian Club’s totem animal – symbolizing wisdom, discretion, and nocturnal activity. A small art gallery off the cartoon room showcases rotating exhibits of associate members’ artwork.

The second floor houses a large dining room, used for daily lunches and Thursday night club entertainments (Thursday night historically being “maid’s night off,” a subtle indicator of upper-class social patterns). The Grove Room, a smaller dining room on the same floor, features murals depicting the Bohemian Grove and is used for more intimate gatherings. The library on this floor contains scrapbooks filled with Grove encampment photos and stories.

The basement includes a reception room and banquet room for large parties and events, often rented by members for private celebrations. A large art gallery is also located on this floor. The sub-basement houses a 611-seat theater, used for major club performances, rehearsals for Grove plays, and orchestra and band practice. A stage set workshop, costume rooms, and makeup rooms are located behind the theater.

The top two floors contain meeting rooms, rehearsal spaces, and small apartments, typically rented to older or out-of-town members. A glass-covered sun deck crowns the building. The downtown clubhouse is not just a social space; it’s a year-round hub of activity, supporting the Bohemian Club’s artistic and social functions beyond the summer Grove encampment.

Governance and Operations: Running the Bohemian Club

The Bohemian Club, while seemingly focused on leisure and artistic pursuits, is a complex organization requiring governance and operational structure. A 15-member Board of Directors, elected from regular members, oversees the club. Day-to-day operations are managed by a hired manager and a large staff of cooks, waiters, carpenters, and laborers.

Like many American organizations, the club functions through committees, appointed by the Board of Directors. Key committees include:

• Jinks Committee: Responsible for shows and plays, including the major productions at the Grove and downtown clubhouse.
• Grove Committee: Oversees maintenance and upkeep of the Bohemian Grove property, facilities, and infrastructure.
• House and Restaurant Committee: Manages dining facilities and services at the downtown clubhouse.
• Art Committee: Curates art exhibitions and related activities.
• Library Committee: Manages the club’s library and archives.
• Membership Committee: Handles the membership application and vetting process.
• Wine Committee: A particularly coveted committee, responsible for selecting and managing the club’s extensive wine collection. This committee meets several times a year for “working sessions,” tasting and selecting wines for the club’s stock and Grove encampment.

The Grove Committee faces significant logistical challenges in maintaining the vast Grove property. This includes numerous buildings, the Grove Clubhouse, parking areas, water wells, and a dispensary. They also prepare the Grove for various events beyond the main encampment, such as the Spring Jinks, June Picnic, and private member parties.

The Jinks Committee and House and Restaurant Committee are concerned with maintaining attendance at club events and dining facilities to ensure financial stability. Rising costs necessitate efforts to encourage member participation and usage of the clubhouse. The club, in essence, has become an institution with its own operational needs, requiring active member engagement to thrive.

Becoming a Bohemian: The Exclusive Membership Process

Membership in the Bohemian Club is highly exclusive and by invitation only. The Membership Committee acts as the primary gatekeeper, ensuring that prospective members align with the club’s values and social profile. The process is rigorous and multi-staged:

1. Nomination: A prospective member must be nominated by at least two regular club members who vouch for their character and “Bohemian” qualities. Honorary associates (retired members) can sponsor associate member applicants (performing members).
2. Application: The nominee completes a detailed membership application, providing personal and professional information, club affiliations, and references within the Bohemian Club.
3. Sponsor Endorsements: Sponsors provide written endorsements, detailing the applicant’s “musical, oratorical, literary, artistic, or histrionic talents” and listing club members who know the applicant.
4. Committee Interviews: The applicant meets individually with members of the Membership Committee, answering questions about their motivations for joining and being “lectured” on the meaning of being a “good Bohemian.”
5. Recommendation Letters: The Membership Committee solicits letters of recommendation from club members familiar with the applicant.
6. Member Circulation and Feedback: A monthly notice listing membership candidates is circulated to all club members, inviting opinions (positive or negative).
7. Committee Vote: The Membership Committee votes on each candidate. Nine out of eleven committee members must approve for a candidate to proceed. Three negative votes result in a three-year waiting period before re-application.
8. Waiting List: Even with approval, regular resident membership typically involves a long waiting list, sometimes exceeding ten years. Associate members (performing members) face no waiting list, reflecting the club’s constant need for artistic talent.

The emphasis on “jinks material” (artistic talent for Grove plays and shows) highlights the club’s ongoing need for performers. Talented individuals are fast-tracked through the membership process. The club handbook emphasizes the significant demands on talented members, who contribute to numerous productions throughout the year, both at the Grove and the downtown clubhouse.

The Bohemian Club, therefore, is not just a club but, as a past president stated, “a way of life.” Its rigorous membership process and year-round activities underscore its exclusivity and its commitment to a specific blend of social and artistic engagement.

The Cremation of Care Ceremony: Ritual and Release at the Grove

A central event in understanding “where is the Bohemian Grove” in terms of its cultural practices is the “Cremation of Care” ceremony. This elaborate ritual marks the opening of the Grove encampment, symbolically allowing attendees to shed their worldly worries and embrace a carefree, recreational spirit.

It’s crucial to understand that the “Cremation of Care” is intended as a theatrical lark, a spoof of serious rituals, and not a genuine occult or sinister ceremony, despite conspiracy theories to the contrary. It’s a performance designed to set a mood of relaxation and enjoyment for the encampment.

The ceremony unfolds as follows:

On the Saturday preceding the two-week encampment, members arrive at the Bohemian Grove, settle into their camps, and socialize. The evening begins with dinner in the open-air dining circle, featuring welcoming speeches, tributes to long-term members (“Old Guard”), and memorials for deceased members (“Fallen Leaves”).

The highlight is the “Cremation of Care” ceremony, a theatrical initiation into the Grove’s spirit of carefree revelry. The script is largely consistent year to year, intentionally mock-ceremonial, and designed to signal a period of relaxation, drinking, and fun – a return to youthful summer camp days.

Imagine the scene: dusk in the redwood grove, dinner concluded, seated in the open-air dining hall with drinks, listening to nostalgic speeches under the soft glow of gaslights and eerie shadows. This assemblage of influential men – industry leaders, celebrities, politicians – is about to partake in a ritual that has defined the Bohemian Grove for over a century.

A funeral dirge emerges from the hillside shadows. Red-hooded and robed figures, torchbearers, and musicians slowly process towards the dining circle. They carry a coffin containing “Care,” a symbolic effigy of worldly worries, made of muslin and wood. The attendees, following the procession, form a parade towards a picturesque lake within the Grove.

At the lake, priests and the coffin proceed to a large altar shaped like an owl – the totem animal of Bohemia – while the attendees observe from a meadow across the lake. The owl altar, moss-covered and illuminated by the “Lamp of Fellowship,” dominates the scene. Associate members play key roles in the ceremony – priests, torchbearers, woodland voices – while sometimes even prominent members take on minor, symbolic roles, “carrying a spear for Bohemia.”

In a 1996 ceremony example, former President George H.W. Bush, actor Clint Eastwood, and news anchor Walter Cronkite played “Lakeside Frogs,” chanting “cre-MAY-shun.” This detail highlights the ceremony’s intentionally lighthearted and even absurd nature.

The ceremony continues with a “tree spirit” (hamadryad) emerging from a redwood tree, singing of the Grove’s beauty and urging attendees to shed their sorrows and embrace the spirit of the Grove. The high priest then invokes the club motto, “Weaving spiders, come not here!” (from Shakespeare’s “A Midsummer Night’s Dream”), discouraging business talk and promoting artistic and literary pursuits.

The priest makes speeches about nature’s beauty and its ability to soothe worldly cares. The chorus sings, and the high priest proclaims, “Our funeral pyre awaits the corpse of Care!” The Ferry of Care, carrying the coffin, is rowed to the altar accompanied by a barcarole, adding to the ceremony’s eclectic cultural borrowings.

The coffin arrives at the altar steps. The high priest denounces “Dull Care,” and torchbearers ignite the funeral pyre. Suddenly, thunder, wind, and laughter erupt. “Care” himself, voiced from a hillside, proclaims his immortality, mocking the attempt to destroy him. He reminds them that he will be waiting when they return to their worldly responsibilities.

The high priest, undeterred, asserts that the Grove’s fellowship can banish Care, even temporarily. Care scoffs, “I spit upon your fire,” and extinguishes the torches. Only the Lamp of Fellowship remains lit. In desperation, the high priest appeals to the owl, the symbol of wisdom.

The owl, in a deep voice (often Walter Cronkite’s in the 1990s), advises that earthly fire cannot defeat Care, only the “flame which burns in the Lamp of Fellowship.” “Hail, Fellowship,” the owl proclaims, “and thou, Dull Care, begone!”

The high priest, seemingly enlightened, relights a torch from the Lamp of Fellowship and ignites the funeral pyre. Flames rise, music swells, the chorus sings of Dull Care’s demise, and fireworks explode, symbolizing Care’s banishment. The band strikes up “There’ll Be a Hot Time in the Old Town Tonight.”

The 50-minute ceremony concludes. Attendees, now “initiated” into the Grove’s carefree spirit, celebrate, shouting, singing, and dancing. They disperse to their camps for a night of camaraderie, storytelling, and drinking, leaving behind their corporate and political roles, embracing a temporary escape reminiscent of tribal rituals and fraternity life.

Entertainment at the Grove: Jinks, Shows, and Diversions

Beyond the “Cremation of Care,” entertainment is a cornerstone of the Bohemian Grove experience. The encampment features a range of planned events and informal diversions, designed to amuse and engage the members. Key entertainment forms include the High Jinks and Low Jinks plays, professional performances, and various recreational activities.

The High Jinks: Grandiose Grove Theater

The High Jinks is the most elaborate theatrical production at the Grove, a grand, operetta-like play written and produced by club members for a single performance on the Friday night of the final weekend. Considered the formal highlight of the encampment, High Jinks plays typically feature mythical, fantastical, or historical themes, with moral messages centered on human frailty rather than social critique. Titles like “The Man in the Forest,” “The Cave Man,” “Rip Van Winkle,” and “The Fall of Pompeii” exemplify the genre.

Saint John of Nepomuck, a 13th-century Bohemian priest, holds the unique distinction of being the subject of two Grove plays. His story, introduced to the club in 1882 by poet Charles Warren Stoddard, resonated deeply with the Bohemians. Saint John, a court confessor, was martyred for refusing to reveal the Queen’s confessions to the King. A statue of Saint John, gifted to the club in 1882 by a Bohemian Count, stands in the downtown clubhouse library and is transported to the Grove during encampments, serving as a symbol of discretion. Grove plays in 1921 (“St. John of Nepomuck”) and 1969 (“St. John of Bohemia”) dramatized his legend.

The quality of High Jinks productions is reportedly high, with some members suggesting they could achieve commercial success if adapted for wider audiences. However, their specific Grove context, nostalgic themes, and “schmaltz” might limit their broader appeal. Productions are enormous undertakings, with large casts (75-100 people), elaborate stage sets, extensive singing, and sophisticated lighting. The Grove stage is exceptionally large (approximately 10,000 square feet), incorporating hillside pathways and clearings for dramatic effect. Including orchestra, stagehands, and support staff, over 300 people contribute to each High Jinks production. Preparations begin a year in advance, with rehearsals intensifying in the weeks leading up to the performance. Costs are substantial, ranging from $130,000 to $150,000 (in 2004 dollars), a significant sum for a single amateur performance, though members reportedly discuss the expense as a way to gauge the play’s perceived value.

The Low Jinks: Ribald Grove Comedy

In contrast to the highbrow High Jinks, the Low Jinks offers more slapstick and ribald entertainment. Originally informal and improvisational, Low Jinks have evolved into professionally written musical comedies, requiring significant planning and resources, though less than High Jinks. Personnel (200-250 people) and costs are also lower.

Low Jinks subject matter is deliberately less refined than High Jinks. The first formal Low Jinks (1924), “The Lady of Monte Rio,” alluded to local prostitutes near the Grove. “The Sin of Ophelia Grabb” (1968) featured vulgar wordplay. “Thrice Knightly,” another Low Jinks title, played on fraternity-style humor. Cross-dressing is a hallmark of Low Jinks, with men playing female roles, often in a burlesque manner. In a 1989 production, male actors playing women were humorously dubbed “heifers,” prompting audience members to “moo” during their stage appearances.

Little Friday Night and Big Saturday Night: Professional Talent at the Grove

Beyond member-produced Jinks, the Grove also features professional entertainment through “Little Friday Night” (second weekend) and “Big Saturday Night” (final weekend) shows. These showcases feature performances by famous stars of stage, screen, and television. Crucially, all talent is donated; performers consider it an honor to entertain the exclusive Bohemian Grove audience and are not paid. Asking for payment would be a social faux pas and lead to dis-invitation.

Other Grove Diversions: Recreation and Relaxation

Formal shows are only part of the Grove experience. Members enjoy a variety of other diversions:

• Nature and Relaxation: Quiet walks along redwood trails, enjoying the scenery and tranquility.
• River Activities: Walking to the Russian River, relaxing on the beach deck, wading, swimming in a designated swimming hole, or canoeing.
• Sports and Recreation: Skeet and trap shooting facilities.
• Grove Tours: “Rim rides” on buses to explore the Grove’s vast acreage, with guided tours on natural history.
• Organ Concerts: Daily noon organ concerts by the lake, near the Owl Shrine.
• Art Exhibits: Annual art exhibitions in the Ice House building, showcasing member-created paintings, photographs, and sculptures (over 300 works typically).
• Campfire Circle Entertainment: Informal evening shows featuring band, orchestra, chorus performances, storytellers, and individual entertainers.

The Bohemian Grove offers a multifaceted entertainment landscape, from elaborate theatrical productions to casual recreational activities. However, its essence remains a place for rest, relaxation, and socializing with friends in a unique and exclusive environment.

Lakeside Talks: Intellectual and Political Discourse

While entertainment is central, the Bohemian Grove also incorporates intellectual and political elements through “Lakeside Talks.” Since 1932, the meadow used for the “Cremation of Care” ceremony transforms into a setting for daily afternoon talks and briefings. Speakers are diverse, ranging from entertainers and academics to business leaders, cabinet members, and current and former presidents.

Weekends typically feature politicians, generals, and government advisors. Weekdays are more likely to host figures from arts, literature, and science. Attendance at Lakeside Talks varies, with weekend crowds larger than weekday gatherings (as many members now attend only for weekends due to work commitments).

Member opinions on Lakeside Talks are mixed. Some find them informative, others less so, depending on their familiarity with the topic. While no classified information is likely shared, the talks offer insights into policy perspectives and approaches. The informal, off-the-record atmosphere, free from media scrutiny, is considered valuable.

Politicians find Lakeside Talks particularly appealing, providing a platform for exposure without overtly violating the “Weaving spiders, come not here” injunction. Rationalizing it as an “informal chat,” politicians utilize the Grove to connect with influential figures.

Some members recognize Lakeside Talks as opportunities to assess politicians. As one Bohemian told a New York Times reporter covering Nelson Rockefeller’s 1963 Lakeside Talk, the Grove serves as a “major showcase where leaders of business, industry, education, the arts, and politics can come to examine each other.”

President Richard Nixon, in his memoirs, RN: The Memoirs of Richard Nixon, highlights the importance of Lakeside Talks. He recounts Dwight D. Eisenhower’s 1950 Grove appearance as a key moment in assessing Eisenhower’s presidential potential. Nixon also describes his own 1967 Lakeside Talk as a crucial turning point in his political comeback, praising the setting’s “dramatic and beautiful” amphitheater. He used the speech to outline his vision for American leadership in a changing world. Nixon also details a private discussion with Ronald Reagan at the Grove in 1967, where they seemingly reached an understanding regarding the 1968 presidential primaries.

Despite his appreciation for the Grove, Nixon’s plans to deliver a Lakeside Talk as President in 1971 were cancelled due to press scrutiny and concerns about maintaining the off-the-record tradition. In a telegram to the club, Nixon humorously expressed regret, stating that while anyone could aspire to be President, few could aspire to be Bohemian Club president. However, secretly recorded tapes later revealed Nixon’s derogatory views of the Bohemian Club and its San Francisco members.

Post-Nixon, Lakeside speakers have included figures like Vernon Jordan, Helmut Schmidt (former West German Chancellor), Richard Cheney, and George Shultz. In 1994, William Simon delivered a critical Lakeside address against former President George H.W. Bush. In 1995, Newt Gingrich and George H.W. Bush himself delivered Lakeside Talks. The 1990s saw a decline in Clinton Administration figures at Lakeside Talks, suggesting a Republican shift within the Bohemian Club membership.

Lakeside Talks, therefore, represent a blend of intellectual exchange and political maneuvering within the recreational context of the Bohemian Grove, primarily serving Republican-leaning interests and providing a unique forum for off-the-record discourse among influential individuals.

The Camps at the Bohemian Grove: Intimate Social Units

A distinctive feature of the Bohemian Grove, adding another layer to its social dynamics, is the camp system. As the encampment grew, members organized themselves into camps, evolving from simple tent clusters to established social units with unique traditions and identities.

Initially, camps were informal gatherings of friends sharing tents in the woods. Over time, they developed amenities, traditions, names (e.g., Cliff Dwellers, Moonshiners, Silverado Squatters, Woof, Zaca, Toyland, Sundodgers, Land of Happiness), emblems, lodges, bars, and even grand pianos. Today, approximately 120 camps exist, varying in size and status, mostly located along “River Road” or within a short distance of the Grove’s center.

Camp entertainment is largely informal and spontaneous. Camps host impromptu jazz sessions, artist and writer gatherings, and musical performances by amateur camp members. Many camps are known for culinary specialties – unique drinks or meals. Jungle Camp features mint juleps, Halcyon a martini maker, and Owl’s Nest its Gin Fizz Breakfast (a large morning event with eggs benedict and gin fizzes).

Poison Oak camp was known for its “Bulls’ Balls Lunch,” serving roasted cattle testicles. One camp maintained a passé pornographic collection, more amusing than erotic. Hospitality is a key camp ethos; members from other camps are welcome to visit and are offered drinks. Some camps explicitly advertise their welcoming nature.

Camp histories are documented in Bohemian Club library scrapbooks, detailing camp names, anecdotes, founders, and notable guests. Some camps, like Lost Angels, have published detailed camp histories for their members. Lost Angels, known for its lavish lodge (a $12,000 “joke” in 1908), became infamous for its opulence, inspiring jokes and jingles, and eventually being plundered by members of other camps.

While officially emphasizing equality, camps do exhibit social stratification. Specialized camps cater to performers (Aviary for chorus members, Tunerville for orchestra, Band Camp for band members, Monkey Block for artists). Faculty members are distributed across 28 camps, with Sons of Toil and Swagatom having a higher concentration of academics. Wayside Log was known as a science faculty camp.

Businessmen, bankers, lawyers, and politicians are spread across many camps, with some camps attracting particularly influential figures. Mandalay, with its luxurious hillside lodgings, is considered a “heavy” camp, hosting a roster of corporate elite. Cave Man, associated with Herbert Hoover and Richard Nixon, is another conservative camp, known for its members from the Hoover Institution and right-wing circles. Owl’s Nest gained prominence due to Ronald Reagan’s membership, attracting CEOs from major corporations. Hill Billies, George H.W. Bush’s camp, hosted presidents of major airlines and banks, and executives from leading corporations.

Camps like Mandalay, Owl’s Nest, Hill Billies, and Isles of Aves were central to Republican administrations in the 1980s, with cabinet members and high-ranking officials associated with these camps. Camps enhance the Bohemian Grove experience by providing smaller, more intimate social settings, fostering informal entertainment, camp rivalries, and social differentiation within the larger encampment. As described by former employees, camps make the Grove resemble a “college fraternity system” or an “overgrown boy-scout camp.”

Sociology of Bohemia: Unveiling the Members and Guests

Beyond anecdotal descriptions, sociological analysis provides a more systematic understanding of the Bohemian Grove’s membership and attendees. Studies of membership lists and guest lists from the 1960s to 1990s reveal key socioeconomic characteristics of Bohemians.

Corporate Connections: Leadership in American Business

Bohemian Grove members and guests are heavily drawn from corporate leadership in the United States. They include directors from major corporations across all sectors of the American economy. A significant indicator is that a substantial portion of resident and non-resident members are listed in Poor’s Register of Corporations, Executives, and Directors.

Even more telling is the presence of officers and directors from a high percentage of America’s largest corporations at the Grove. Studies from 1970, 1980, and 1990s consistently show that officers or directors from a large proportion of the top 50 (and top 500) industrial corporations, commercial banks, life insurance companies, transportation companies, utilities, and conglomerates are Bohemian Club members or Grove guests. For example, in 1970, officers or directors from 40 of the top 50 industrial corporations were present. This corporate representation remained consistently high across decades.

Sociologist Peter Phillips’s 1990s study found that even when examining a broader list of 1,144 corporations, nearly 25% had directors who were Bohemian Club members or guests. For the top 100 corporations outside California, this figure rose to over 40%. Corporations like Bank of America, Pacific Gas and Electric, AT&T, and others had multiple directors who were Bohemian Club members.

Geographic Distribution: National Reach

Bohemian Grove attendees hail from across the United States. Studies from the late 1960s showed members and guests from 40 states and Washington D.C. California, unsurprisingly, provides the largest contingent, followed by New York, Washington, Illinois, Ohio, D.C., Hawaii, and Texas. Representation is lower from the Deep South and sparsely populated Western states. This geographic diversity underscores the Grove’s national reach and its appeal to elites from various regions.

Social Standing: Upper-Class Affiliations

Indicators of upper-class social standing, such as listings in social registers, attendance at exclusive private schools, and membership in elite social clubs, are prevalent among Bohemian Club members. A significant percentage of resident Bohemian Club members are listed in the San Francisco Social Register, far exceeding the general population’s representation. A substantial portion are also members of the highly exclusive Pacific Union Club. Combining these indicators, a considerable percentage of regular resident Bohemian members can be classified as belonging to the social upper class. Non-resident members also show high rates of social register listings across various major cities.

Associate Members: Artistic and Performing Talent

A unique aspect of the Bohemian Club is its inclusion of “associate” members – talented artists, writers, musicians, actors, and singers. These members, paying reduced dues, are crucial to the Grove’s entertainment productions. They are not typically from upper-class backgrounds or corporate leadership, but rather middle-class professionals who pursue artistic endeavors part-time. This blend of artistic and corporate elites distinguishes the Bohemian Club from most other exclusive social clubs, except for a few like the Century in New York and the Tavern in Boston.

Professional Members and Faculty: Expertise and Prestige

The Bohemian Club bylaws designate a quota for “professional members” – individuals professionally connected to literature, art, music, or drama. This category also includes former associate members who have transitioned to regular membership. “Faculty members,” primarily professors and administrators from Stanford University and the University of California system, form another prestigious group within the club. This category includes presidents of major universities, leading scientists, and prominent academics, further enhancing the club’s intellectual and social capital.

The Guests: Revealing Social Networks

The Bohemian Grove guest lists provide invaluable insights into social networks and connections within elite circles. The 1970 guest list, for example, reveals pairings between corporate leaders, government officials, and political figures. Guests often include chairmen of major banks, foundation presidents, cabinet secretaries, and military leaders, hosted by Bohemian Club members in similar positions of power. Father-son pairs are also common among guests. Government-business pairings, such as regulators hosted by industry leaders, reveal potential areas of influence and access. The club’s Board of Directors also invites prominent public figures as guests. Analysis of guest lists by camp reveals concentrations of power and influence within specific camps like Mandalay, further illustrating the Grove’s role in facilitating social connections within the upper class.

Conclusion: Reaffirming the Point – Social Cohesion, Not Conspiracy

Returning to the central question of “where is the Bohemian Grove” and its significance, it’s crucial to reiterate the key takeaway: the Bohemian Grove’s primary importance lies in its demonstration of upper-class social cohesion, not as a site of secret conspiracies.

The Grove, along with other elite social clubs and retreats, serves as evidence of the social interconnectedness of America’s upper class. It demonstrates that individuals from diverse sectors of power – corporate, political, and cultural – do interact face-to-face, forming social networks and relationships. In this sense, the Grove is a product of and a facilitator of social cohesion.

Social psychology research on group dynamics further illuminates the Grove’s role in fostering cohesion. Factors like physical proximity, frequent interaction, perceived high status of the group, and a relaxed, cooperative atmosphere, all present at the Grove, contribute to group solidarity and cohesiveness. The Grove and similar clubs create an environment where members build trust, learn to cooperate, and reinforce their shared social identity.

Crucially, social cohesion, as highlighted by group dynamics research, aids in reaching agreement and developing policy consensus. While the Bohemian Grove is not where policies are secretly formulated, the social cohesion fostered there, and in similar settings, contributes to a broader upper-class policy cohesion. This cohesion, combined with formal policy-planning networks, strengthens the upper class’s collective influence and capacity to act in its shared interests.

In conclusion, while the question “where is the Bohemian Grove” might initially evoke images of mystery and conspiracy, a deeper sociological examination reveals its true significance as a unique institution that reflects and reinforces social cohesion within the American upper class. It’s a place where powerful individuals gather, not to plot in secret, but to socialize, build relationships, and strengthen the bonds that contribute to their collective social and, indirectly, political influence.