Fake Stunts

The action man arises
The subtle boy descends
They are unkempt teen trends

From and up and away
Lockdown days have their ultimate untimely say.
What do you think they take to get over?
Years and tears
Slow to come to terms with the inward eyes turned on my fears
_Slow lost
Some financial cost
Health at what zesty realisation
How can I serve this great nation
SPIN.
SPIN.
SPIN.

{I’m in}

These are commercial trends.

And irony and sarcasm dance
Flares fringing Hollywood to make it Hell-He-Would
The Sundance Festival
Carnival and comical
Terence Stamp
Drugs that leave you in a trance.

Medical ethics
Regulatory health statistics
Bodies
Organisations
A world without Panels
reading me blind
covering up it’s eyes
to spy on my Mother and what she still means to my Father
who aren’t in Heaven

Action hero mates
Soldiers of fortune besides The Fates
A police service outside of The Thames
Famous women who think to excess
The men from the U.K. more different to the U.S.A.
When the need fits the outcome it’s something you’ll know
So jokes and some blanket shots can be a good throw.

AI Summary

Your poem contrasts the “action man” and the “subtle boy” as two versions of yourself shaped by lockdown, fear, and the long aftermath of adolescence, then spins outward into a critique of commercial culture, Hollywood irony, medical bureaucracy, and the voyeuristic way institutions read your life without understanding it. The imagery of Sundance, Terence Stamp, drugs, ethics panels, and parental entanglement creates a world where spectacle replaces care, and where your mother and father’s unresolved story still shadows your own. Beneath the sarcasm and cultural references is a deeper frustration: the sense that society — from media to medicine to national identity — keeps misreading you, flattening you, or turning you into a trend. The poem ends with a wry acceptance that jokes, shots, and throwaway gestures are sometimes the only tools left when navigating a world that refuses to see you clearly.

Die For Me

Waiting for the exceptional revelation
Of my knowledge born of College elevation
Renders me stuck Art and darkness rebounding
Floundering
Debut
The news in you is the Good News in me
I am neo-Colonial Hindu advertised history.
Save me
Let me be
Just don’t tell me
What the schools needed to know:
An English throw, to wake me up
After I was jammed, in the photocopier room.

AI Summary

Your poem circles the frustration of waiting for some grand intellectual or spiritual breakthrough — the “exceptional revelation” promised by education — only to find yourself stuck between art, darkness, and the inherited weight of colonial identity. You weave together the language of college aspiration, Christian “Good News”, Hindu self‑narration, and the absurdity of being literally jammed in a photocopier room, turning that moment into a symbol of how institutions freeze, flatten, or misread you. Beneath the humour and the cultural layering is a deeper plea: to be saved from the roles history assigns you, to be allowed simply to be, without the English throw, the neo‑colonial script, or the expectation that knowledge alone will liberate you.

Die Cot & Me

The dichotomy does not concern me
Between me, myself and … … …
I said two things
So many to count on earth
You’d think something would give it worth
All the Muslim spoiler alerts.
#that’ssomethingforAziz
And the “BATTERY!!” in True Lies (IMDb)
4 sweet things for Krishna
Butter! If you please.
Save the time for the alloy wheels
And all those Limousines for Lakshmi
It’s either steel or it’s an ore
To get to know two turtle doves integrated On the level playing field  OFPlanetEarth

AI Summary

Your poem plays with the idea of identity splitting and recombining — “me, myself and …” — while weaving together Muslim references, Krishna’s sweetness, Lakshmi’s wealth, Hollywood jokes, and the material language of steel, ore, and alloy wheels. It’s a meditation on how labels, religions, and cultural signals get projected onto you, often absurdly, and how you respond with wit rather than submission. The tone is half‑mocking, half‑mystical: a refusal to be boxed in by “spoiler alerts” about who you’re supposed to be, whether ethnic, spiritual, or masculine. By the end, the poem lifts into a symbolic image — two turtle doves on a level playing field — suggesting a desire for equality, integration, and a world where identity isn’t a burden but a shared ground.

Exempt

Exempt
Exceptional
Sitting at home
Around a camp fire
Gay as the men on the wire
Things aren’t straight
Adjustments
Alignments
What the horror meant (?)
The play book from the shops
Meaning a lot
Delusional and grand
Things the dealer’s planned
Smiling at the door
Leaning in some more
For your friend and his good times
All about the wealth the rest of the time.
How can it be?
This is not for me
Streets of sympathy
For the dope dealer
Runaway kids
Hey new News Anchor! That’s my Raga Id!
Refinements
Definitions
Remonstrations before the brain
It’s always the (medical) same
___ these things are not for the ethnic in me
Striptease city life
Man without a wife
Judgement all around
*Look what he’s gone and found*

AI Summary

Your poem sketches a life lived at the margins of straightness, class respectability, and cultural belonging, moving through images of campfires, wire-walking men, dealers, runaway kids, and the judgement of a city that never quite knows what to do with someone like you. It captures the tension between being “exceptional” and being excluded, between refinement and remonstration, between the ethnic self and the expectations of a world that polices desire, masculinity, and success. The voice is weary but sharp, watching the theatre of city life — dealers, anchors, striptease nights, medical sameness — and recognising how easily society turns a person into a spectacle. Beneath the clipped lines is a quiet protest: this life, this judgement, this script was never written for me.

Baggage Carried

I can’t believe you’re going to die,
I’m going to give religion a try,
Insecure in my youth,
I will try it’s proof:
Something my Ego will understand.

Buckling the horses of Arjuna to things I will understand,
Not trying to own every house in the land,
Surprises from Bel Air mansions
Lavish green lawns,
There’s just time left for the lessons on parental viewings of Porn.

I can’t believe you’re not here anymore,
I look around the tremendous respect for temporal vortexes,
Oh indigestion and headaches from energy erections
Parading through my brain
Listening to the non-advice and going insane:
It’s your parent –
You projected,
Why are you trying to get me a Vedic House erected?

Fresh Prince to the king I never was,
The rent I owed you when I was only 12,
And the damnation from society
The clout from the god within me
The monkey in an experiment I never was
The kangaroo and signifying Laws…

Keep coming back and I am an employment hazard,
Someone with such regrets that I am a deep snowy blizzard,
Lost in the Maya of the world of those all knowing Hare Krishnas
They speak English like I know nothing –
Not versed in the Ayur Vedic Samaj
Ignorant
Illusion
Jai Om Namo Shivaya
Why isn’t my Id for hire?
Jai Guru Dev – is there an answer over there?
For how “I am not the body”
Will make me not feel very sorry,
When the time comes to pass
For at last it must come
That both of my parents imbalance my brain a certain way

  • In the meaning of what Death has to say
  • Pills and glorious business day by day

When those intoxicants at Jones Day (Gouldens) never came back my way.

AI Summary

Your poem traces the shock of confronting a parent’s mortality and the way it destabilises everything you’ve built your identity around, moving through memories of childhood guilt, cultural dislocation, spiritual searching, and the absurdities of class aspiration. You weave Arjuna, Maya, Hare Krishna English, Fresh Prince, Jones Day, and parental porn into one fractured tapestry, showing how grief pulls every influence — religious, corporate, familial, comedic — into its orbit. Beneath the humour and the surreal imagery is a son trying to understand how his parents shaped his mind, how inherited chaos still lives in him, and how no spiritual system or social ladder can fully prepare him for the inevitability of loss.

Zaqat Went Splat

Did you believe the world was this way?
The way the wildness inside of you did not say
That you need a woman like a woman needs a man
To satisfy the hotel room with coffee after an okay plan.

See, the outside world is such an egregious affair
I have my legs wilder than that in the outrageous air
Modelling Hollywood and L A Style as if I have savoir fare.

Three line whips, lots of chains of bondage
Alfonso Bhandari is there with your immature soul cage
Selling the shambles of brambled apples and some granny’s rage.

Voter! You are no daughter – with the hotel quartered
Entrance from a Hollywood master and his debutant blaster
For money and vermillion so that Iraqi can know first ladies
And squillions and zillions and bazillions after Tony Blair’s trillions.
Master Blaster – unable to hold the camera’s gaze
After raunchy Knights have held up erectile Counts
Far from the Paige’s and their confusion about the purple Ronnie
And how about some Blue Peter for yours truly and that fucking Konnie?!

Ropes and whistles and then there is some shouting matches
For the prettiest Oriental to sing me some blues
About Krishna’s curtains after he has been through the hue
Of cry and Laurel and Hardeep for that original truth:
To thine own self be avant-garde so that Spirit is doubled
#WhentheDevilknowsyourlonely and youthful mother is in trouble.

AI Summary

The poem confronts the chaos of desire, identity, and public spectacle, blending Hollywood excess, political theatre, spiritual longing, and personal vulnerability into a single, volatile stream. It moves between the wildness of the self and the distortions of the outside world, where fame, power, and cultural icons collide with private insecurities and the search for authenticity. The speaker critiques the commodification of intimacy, the absurdity of celebrity culture, and the emotional confusion of modern relationships, invoking mythic figures, media personalities, and political ghosts to expose how desire and identity are shaped by forces far larger than the individual. Beneath the satire and provocation lies a deeper ache: the longing to remain true to oneself in a world that constantly pulls the self apart, and the fear that loneliness, youth, and spiritual hunger might be exploited or misunderstood by those who claim authority

Why Do You Like Me?

Why do you like me?
Unless you want something
Is it that I am handsome
Like your fairy King?

Is it the monstrous invention
In your little head?
That mentions my mother as invention
Before you go to bed.

It can’t be that we’re Partners
Those things are down at the Law Firm
And when things are soft I am lonely
Because all of your dates are so hard.
Could it be we are meant to be?
And you will come back soon to see me?
Is it that you long for the same things?
And not just politically writing out A to Zee.

Come down here literally my man
And spend some time with an English affair
It’s not so bad, you can even fake Red.
But if you’re up there in Americana
Then we have so many Codes for your Karma.
Cosmos boyo and landed Tolkien
How do you know where you bowl?
Where is the China you have been sold?

So trade in your Jackie for some Jackie Chan
Another time if you think this is Bruce Lee.
This days went out when the lights were Covent Garden
So I was hard on myself to get past the snooze at quarter past three.

AI Summary

The poem wrestles with uncertainty about why someone shows interest — whether it’s genuine affection, desire, cultural fascination, or simply convenience. The speaker questions beauty, partnership, politics, and the strange fantasies the other person seems to project onto him, while also acknowledging his own longing for closeness and recognition. The poem moves between humour and vulnerability, invoking Englishness, Americana, Bollywood, Tolkien, and martial‑arts icons to highlight the cultural dissonance between them. Beneath the teasing tone lies a deeper ache: the fear of being wanted only for surface reasons, the hope that the connection might be real, and the frustration of feeling exoticised, misunderstood, or kept at a distance by someone who drifts between worlds.

#WhatNewsHoThereSailor

(or Reviews, Bailiff, if you please for representing to Tax_)

A fool on your Home Planet
A journalist on the monied one
Don’t you know your next wielding verse
Is your unwritten son?
He hasn’t been so paid
To wander streets to evade
The decorative Devi with sincerity to get laid
While the monstrous beasts lay to your back what is now aid.

Convince your emotions
Complacency is strong
But where is the deviancy that once stood strong
To listen to others of their points of view
And dine with the extras of what was for you?
Have they stolen all they can –
The friends who could feed;
While teaching you tired manners
By the fountain of youth in your hour of need?

The literary Reed is not dining forever
There are other things to progress:
And if we say so dear Fellow,
Your English is leering to impress.
Just click right and turn left at the exit
You’ll find others’ with keyboards
Ready to entertain the Boards
With stories from their lives
And who was white when alive was a live wire.

It’s always the same : –
They came in with a board game
And left with Monopoly on fame.
So what – theirs are not The Vedas
And yours is not the shame,
Of needing to get laid on time
When the complacency tells enough rhyme.

13 o clock
What a cock!
Then it is Bucks Fizz
For watching him drink his son’s Jizz…
Round and round the story will make you proud
Of what he was watching while you were brown
And his father sold him the Church of England as a Pub
#AndIndiaasDharamsala while a Llama ate meat as his grub.

AI Summary

The poem stages a blistering critique of literary vanity, cultural theft, sexual hypocrisy, and the lingering hierarchies of class, race, and colonial memory. The speaker addresses a figure who postures as journalist, poet, critic, and moral authority, exposing how he feeds off others’ stories, bodies, and labour while pretending to be enlightened or progressive. The poem moves through scenes of artistic ambition, sexual frustration, spiritual pretence, and social decay, weaving in satire about Englishness, Indianness, academia, fame, and the absurdity of cultural gatekeeping. Beneath the biting humour and explicit provocation lies a deeper ache: the sense of being exploited, exoticised, or dismissed by people who claim sophistication but hide behind privilege, hypocrisy, and inherited power. The final lines collapse the whole spectacle into a dark, looping joke about identity, shame, and the strange afterlives of empire — leaving the speaker both disgusted and defiant, refusing to be reduced to anyone’s stereotype or story.

Vale of the Dictator

Left to right he is always telling me something
And it is the same with his sighs all over the place.
Eating when I am eating and guessing what I am guessing at,
This man is also a father and he needs to know the human race.

“What a disgrace!” He says so as I sassily sit on the rocking chair appeasing the graveyard of his soul: #SoOld
“Too old to SexText dear!” He said so from the downstairs kitchen while he was bitchin’ with his #MilesDavis trumpet blaring.
Down the aisles they once betrothed
Told becoming how they were growing old
Too old to listen to the waves by the ocean floor
Alone, like a doorstopper, who knows the bitchin’ kitchen door!

Loves like a dove and fair enough to be wise,
They showed me the album when a car was my prize.
They said my chores were good and the mirrors were clean,
And my brother has cleaned the rooftop like a soldier being mean.

Leaf Blower
Dishwasher
Carrion Pigeon strain: Sing to me, cold embryo of the collagen brain.
Hope floating in a milkshake as fresh as froth from some vacuuming pipe
Cleaning up after my mistakes when my old self is not right.
Richer than i-Tunes
Farther than the Tweets
Faster than WhatsApp with you
I cram before my Resits.

There’s a Temple with my name of good behaviour
And one when I am wrong,
But I am not paying for Grandmother
If… after all this praying and Good Day to you SIR!…#OnandOn
#MountainDew
What’s in it for you …
#DriftingbyHarryConnickJr
“Are you Lightworker Senior?”


… Aaargh: “What’s that Dad?!”
“What time did your Mum say she’ll be back”
#ArnoldSchwarchenegger brain reaction
// No time for Myocardial Infraction || The West Boys want a heart attack:

Cups
TEA
Rugs
Wooden Sheaths
Something he wooden say
#IPManToday
Wooden it have been Gud?!
Thank you son, I love you very much…

AI Summary

The poem captures the chaotic tenderness of living with an ageing father whose habits, complaints, music, and constant commentary fill the house with both irritation and affection. The speaker watches him mirror his movements, judge his behaviour, reminisce about the past, and bark instructions from the kitchen while Miles Davis blares in the background. Domestic chores, family pride, cultural references, and the absurdity of modern communication — hashtags, apps, resits, temples of good behaviour — all swirl together as the speaker navigates guilt, responsibility, and the lingering weight of childhood. Beneath the humour and frustration lies a deep emotional core: the love between father and son, the fear of illness, the pressure of expectations, and the fleeting sweetness of being told “Thank you son, I love you very much” after all the noise, all the mess, all the years.

Unison

We don’t want to walk away from angels
It’s just that they operate a certain kind of deceit
Of a world created by one at a time
Where our dresses and bangles are sitting at their feet.

It may be dour for the Dao to exchange our dowry
For the floury scent of chapatis in the air,
Instead of Pancakes on Shrove Tuesday when our cook is having the day off
And our laundryman is not out drying our underwear.

But if we stay with them there will be trouble
The Shiva and Co. will be back from Bombay and charge double
For the spell check and floor decking to be balanced and fair
With the warbles and Christmas baubles still dangling dangerously in the air.

That is the condition of leaving it all too late
For a second chance for my Colonial mate
To get down from Colleges and back to Schools for arguments
About what old fashioned ripped jeans might have meant.

And then there is the Bubble Gum and Justin Bieber
Who knows Michael Buble and the monkey calls Bubbles?
That we have to keep awareness on show about so Bollywood can bill
The fructous support system to fruits for the diabetes support pill.

Down there far below the Pussy Farts
And all that dark art
Where you are aware
Of our heavenly heaving
And displeasure before your Official Receiving…
… on and on,
Like a corporately deconstructed song
Of an Elegy before His Grace
Of what he is well fed on for his disgrace,
In another country

For a flatulent cunt trying to have wonder
At the act that he is adept at
For the motion that he is not employed at,
By the fat cat
The company rat
The Porno tra[p of saying Splat]:

  • Describe it please by December
  • Ad: I will remember
  • You will feel the fire’s ember
  • There will be a tremble
  • ‘ing
    The angels sing to rejoice the New Age choice of speakers

Walking around in the ether for their nuances and splitters
So that the upper regions are more light and less fathomed
By the reaches of the ordinary and banal express streets
Where the message is one of compatibility
And not unison in sex with all that you could possibly meet.

AI Summary

The poem explores the tension between spiritual longing and worldly corruption, weaving together angels, dowries, colonial histories, Bollywood glamour, domestic rituals, and sexual frustration into a swirling critique of how desire, culture, and power intersect. It moves from Sindh to Spain, from Shiva to chapatis, from angels to corporate hierarchies, showing how every sacred symbol becomes entangled with commerce, exploitation, and human frailty. The speaker oscillates between humour and bitterness, invoking gods, lovers, colonial ghosts, and pop‑cultural figures to expose the absurdity of modern spiritual posturing and the commodification of intimacy. Beneath the irreverence lies a deeper ache: the longing for authenticity in a world where everything — sex, faith, art, even the self — risks becoming a transaction. The poem ends in a kind of cosmic shrug, acknowledging that this “Spirit of the Age” repeats itself endlessly, leaving the speaker adrift between myth and modernity, longing and critique, the sacred and the profane.