Last week Russian social media was stuck in the toilet. But at least it was a golden one.
Alexei Safonov, the head of traffic police in the southern Stavropol region, was arrested on the charges of organizing a criminal gang that got $250,000 in bribes from cargo companies. However, that story made fewer headlines than the rich interiors of Safonov’s house, in which Russian taxpayers had likely invested a lot of money. Marble floors, crystal chandeliers, thrones instead of chairs, and gold everywhere—on walls, doors, ceilings, mirrors, furniture, and even on the toilet. “Prince Charles has rejected the royal title and announced that he wants to be the head of traffic police in Stavropol now,” one Russian joked on Twitter. Another commented on Facebook that the design of the house is predictable: “Again, the golden toilet. Again, the lack of imagination.”
Over the years, gold toilets have become a meme in Russia. They symbolize corruption or lack of taste, or a combination of both. Dirty politicians “have learned how to steal money but not how to spend them,” the Russian newspaper Moscow Komsomolets put it.
To be clear, these toilets are not made of actual gold—they are gold-plated ceramic and typically cost about $2,000. If you are really committed to a golden commode, you can buy one with a thin 18-karat gold layer starting at about $30,000. Royal Toiletry Global, which sells gold lavatories and ships worldwide, says on its website: “You can easily find unique gold plated toilets or luxury bathroom accessories to give your bathroom a Royal look.” Curious, I reached out and asked who usually buy these extravagant items.
“Our main customer is a person who desires luxury and wants to stand out from the ‘gray and boring,’ ” said Jonathan Cadazi, manager of Royal Toiletry Global. “Who loves gold toilets? Definitely Russians and Saudis. Saudis just like gold, and Russians want to show their friends what a luxury they can afford. In Europe, America, and Australia, there are customers who have built a new home and want a beautiful and luxurious bathroom.”
Since even international experts noticed that Russians have a special relationship with gold toilets, I contacted Vladimir Priorov, the owner of the Russian website tualet.ru (tualet means toilet), which promises “Everything you wanted to know about toilets, but were embarrassed to ask.” He couldn’t disclose who purchases gold toilets, he said, and that isn’t just because of strict toilet distributor-customer confidentiality. He told me that designers or contractors usually place orders on behalf of buyers, so the ultimate consumer remains unknown. However, Priorov explained the motives of people who have gold lavatories. “From ancient times, gold has reflected the high status and has been considered a symbol of power and eternity.” He continued: “The interior of the house should show the power of the owner, and what shines better than gold? That is why people surround themselves with furniture crusted with gold, walls embroidered with gold yarn, and, of course, the toilet should not be left out.”
Many global leaders have been accused of doing their business on a golden toilet—but some of those allegations aren’t quite right. Here’s a guide to what we know.
How Canadian churches are helping their communities cope with the wildfires
As wildfires burn across Canada, churches are finding ways to support their members and the broader community directly impacted by the crisis.
According to the Canadian Interagency Forest Fire Centre, as of June 13, there are 462 active fires across Canada – and 236 of them classified as out of control fires.
Whether it’s through phone calls or donations to community members, here’s how a few churches across Canada are handling active wildfires and the aftermath in their regions.
Westwood Hills, N.S.: St. Nicholas Anglican Church
In Nova Scotia, St. Nicholas Anglican Church and other churches in the area are collecting money for grocery cards to give to families impacted by the Tantallon wildfire.
The fire is now considered contained, but Tanya Moxley, the treasurer at St. Nicholas is organizing efforts to get grocery gift cards into the hands of impacted families.
As of June 12, four churches in the area – St. Nicholas, Parish of French Village, St Margaret of Scotland and St John the Evangelist – raised nearly $3,500. The money will be split for families’ groceries between five schools in the area impacted by the wildfire.
Moxley said she felt driven to raise this money after she heard the principal of her child’s school was using his own money to buy groceries for impacted families in their area.
“[For] most of those people who were evacuated, the power was off in their subdivision for three, four or five days,” she said. “Even though they went home and their house was still standing, the power was off and they lost all their groceries.”
Moxley said many people in the area are still “reeling” from the fires. She said the church has an important role to help community members during this time.
“We’re called to feed the hungry and clothe the naked and house the homeless and all that stuff, right? So this is it. This is like where the rubber hits the road.”
Is it ever OK to steal from a grocery store?
Mythologized in the legend of Robin Hood and lyricized in Les Misérables, it’s a debate as old as time: is it ever permissible to steal food? And if so, under what conditions? Now, amid Canada’s affordability crisis, the dilemma has extended beyond theatrical debate and into grocery stores.
Although the idea that theft is wrong is both a legally enshrined and socially accepted norm, the price of groceries can also feel criminally high to some — industry data shows that grocery stores can lose between $2,000 and $5,000 a week on average from theft. According to Statistics Canada, most grocery item price increases surged by double digits between 2021 and 2022. To no one’s surprise, grocery store theft is reportedly on the rise as a result. And if recent coverage of the issue rings true, some Canadians don’t feel bad about shoplifting. But should they?
Kieran Oberman, an associate professor of philosophy at the London School of Economics and Political Science in the United Kingdom, coined the term “re-distributive theft” in his 2012 paper “Is Theft Wrong?” In simplest terms, redistributive theft is based on the idea that people with too little could ethically take from those who have too much.
“Everybody, when they think about it, accepts that theft is sometimes permissible if you make the case extreme enough,” Oberman tells me over Zoom. “The question is, when exactly is it permissible?”
Almost no one, Oberman argues, believes the current distribution of wealth across the world is just. We have an inkling that theft is bad, but that inequality is too. As more and more Canadians feel the pinch of inflation, grocery store heirs accumulate riches — Loblaw chair and president Galen Weston, for instance, received a 55 percent boost in compensation in 2022, taking in around $8.4 million for the year. Should someone struggling with rising prices feel guilty when they, say, “forget” to scan a bundle of zucchini?
The homeless refugee crisis in Toronto illustrates Canada’s broken promises
Canadians live in a time of threadbare morality. Nowhere is this more obvious than in Toronto’s entertainment district, where partygoers delight in spending disposable income while skirting refugees sleeping on sidewalks. The growing pile of luggage at the downtown corner of Peter and Richmond streets resembles the lost baggage section at Pearson airport but is the broken-hearted terminus at the centre of a cruel city.
At the crux of a refugee funding war between the municipal and federal governments are those who have fled persecution for the promise of Canada’s protection. Until June 1, asylum seekers used to arrive at the airport and be sent to Toronto’s Streets to Homes Referral Assessment Centre at 129 Peter St. in search of shelter beds. Now, Toronto’s overcrowded shelter system is closed to these newcomers, so they sleep on the street.
New mayor Olivia Chow pushed the federal government Wednesday for at least $160 million to cope with the surge of refugees in the shelter system. She rightly highlights that refugees are a federal responsibility. In response, the department of Immigration, Refugees, and Citizenship Canada points to hundreds of millions in dollars already allocated to cities across Canada through the Interim Housing Assistance Program, while Ontario says it has given nearly $100 million to organizations that support refugees. But these efforts are simply not enough to deliver on Canada’s benevolent promise to the world’s most vulnerable.
The lack of federal generosity and finger-pointing by the city has orchestrated a moral crisis. It’s reminiscent of the crisis south of the border, where Texas governor Greg Abbott keeps bussing migrants to cities located in northern Democratic states. Without the necessary resources, information, and sometimes the language skills needed to navigate the bureaucratic mazes, those who fled turbulent homelands for Canada have become political pawns.
But Torontonians haven’t always been this callous.
In Ireland Park, at Lake Ontario’s edge, five statues of gaunt and grateful refugees gaze at their new home: Toronto circa 1847. These statues honour a time when Toronto, with a population of only 20,000 people, welcomed 38,500 famine-stricken migrants from Ireland. It paralleled the “Come From Away” event of 9/11 in Gander, N.L., where the population doubled overnight, and the people discovered there was indeed more than enough for all. It was a time when the city lived up to its moniker as “Toronto, The Good.”
Now, as a wealthy city of three million people, the city’s residents are tasked with supporting far fewer newcomers. Can we not recognize the absurdity in claiming scarcity?
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