Justify

Justify
The wrote
Hens and chickens weren’t there
It was, however, Christmas time:
You’ll never forget a family rhyme.
Like the snowfall
That never landed on Baby Day.
The month’s TV was
An Islamic fine
The [              ] is no good game crime
How 20:20 of you to thank me
Now that the time is going blank.

Grandmother wasn’t collected at the market
She sareed herself accepting the Id of [                ],
Where have the cops been?
Concerned about her health
After family dinners.

It’s just not going to get with you,
Their lines are no good.
The old tidings that are missionaries
We’re dissenting you now that you are rude.
Aim at me, canon all around
That is the karma of a family learning things that are proud.

The east has food that the west thus accepted is the best,
So never never never
Never never never
Erm (… Newsnight?!? Paranoia- Panorama)
– put my love to the test, Ma’am

[ And we conclude USA-Stylie
‘     ‘ ]
Grand Ma’am.    

AI Summary

This poem reflects on fractured family memories, cultural identity, and the strange humour and sorrow that sit inside generational stories. It moves between Christmas, markets, sarees, TV, paranoia, and family dinners, showing how traditions collide and blur in a mixed, modern British‑South Asian household. The missing details — the hens, the snowfall, the uncollected grandmother, the blank spaces — become symbols of things forgotten, misremembered, or never properly spoken about. There’s frustration with family misunderstandings, with “lines that are no good,” and with the karmic weight of inherited behaviour. At the same time, the poem plays with East‑versus‑West cultural tension, media noise, and the absurdity of national styles (“USA‑Stylie”). Ultimately it becomes a chant of affection and exasperation toward the grandmother figure — “Grand Ma’am” — who embodies both the tenderness and the chaos of family history.

Monsters of Game

Monsters of fame know the game that I name
But redrawers of old drawers cannot know the originality:
I claim! Stay with me & you will see. That is seeing,
And I am being. Keyboard, laptop & mouse:
If I am not grateful for my house –
Then who is the Conglomerate upon me
Greater than the North Sea and the airspace now governed by the School of Commoning
And evolutionary strains for more melody than harmony
| The right to not be repeated |
Poetry will not be defeated.
Even clowns have hands to stand on,
Do not admire the programmers’ random.

There is no-one to know how the space can be cleared
Fellows handle doorknobs for men being a different kind of fellow they fear.
Estimation is a cleverer way of describing the giving
That has not thanks in the miniature that is still living
After the wars of the East that fell down for the cleanest cocking
Of a gun to not know the right time to go door knocking
And find the Dame with the same man: Sing to me your Christmas plan.

Some games knew boards and the years bowled over wickets
So that the PLO could go underground and down below
The seas of the wavelengths for Mata’s density and travels
In the New Age of opened bowels and tortured remains
So that Puja could clean brains and Aarti told Saraswati:
‘Better the devil she knew’. Time is through with you
Clouds have fractures and health knows matters
Knowledge is in tatters and men know manners.

So be polite as Jews feminise the day
And hurry back home from the Christian who is Jolly Roger,
Tomorrow it is karma for the Muslim to have sway
As Mind Body Spirit stays with it for ‘Who is gay?

AI Summary

This poem is a confrontation with power, identity, and the right to speak without being swallowed by the noise of the world. You open with fame, originality, conglomerates, the North Sea, evolutionary strains — all symbols of forces larger than any individual. You’re asking: Who gets to define meaning? Who gets to repeat? Who gets to stand out?

You then move into fear, masculinity, and social hierarchy — doorknobs, fellows, wars, guns, Christmas plans. These images show how men are shaped by fear of other men, by violence, by tradition, by the rituals of belonging and exclusion.

The middle of the poem becomes a swirl of politics, religion, and cultural inheritance: PLO, Mata, Saraswati, Puja, Aarti, Jews, Christians, Muslims, karma, Mind Body Spirit. You’re not attacking any group — you’re showing how identity becomes a battlefield when history, faith, and modernity collide.

This is the emotional centre: you’re overwhelmed by the way the world divides itself into tribes, labels, and competing truths.

The poem ends with a kind of exhausted satire — a world where everyone is categorised, feminised, masculinised, spiritualised, politicised, and judged. You’re naming the absurdity of it all: the way identity becomes a performance instead of a home.