Gezi Park protests, which started as a small environmentalist objection to the uprooting of trees in a park in the heart of Istanbul, evolved to a widespread people’s uprising all around Turkey after disproportionate use of police force against the protesters. To challenge an increasingly authoritarian government, the protesters used novel repertoires of contention, particularly political graffiti. Graffiti, as a form of pictorial and written text, include a multitude of linguistic and artistic features that move beyond a simple mode of expression. As an important form of linguistic communication in the public space, graffiti is used to explicitly or implicitly support, refute, resist various political ideologies of the current time. According to Hanauer (2004) graffiti allows the entry within public discourse of messages regarded as marginal by other media, and provides the actors with the opportunity to express controversial contents publicly. With this in mind, languages we see in these public texts are usually hybridized and emergent. In the context of translingual flows, the creators of graffiti usually refer to multilingual resources such as the use of hybrid modes of languages. In such cases, we often see an emergence of code-meshing where English, as a global language, is mixed with the local language usually in order to get the attention of the international media and to access to a transnational public space. In this paper, we discuss how the texts and contexts that are embedded in the language used in graffiti during Gezi Park protests of 2013 drew the political landscape of Turkey and represented various socio-political grievances. Building on the theories of translingualism, discourse analysis and social movement, this paper discusses the production, distribution and consumption of graffiti that emerged in Istanbul as a result of street protests. In our analysis we aim to address three questions: 1) What counter-narratives are created in the linguistic landscape of Istanbul in the wake of Gezi events? 2) How does the use of graffiti help us to reconceptualize forms of collective action and formation of new alliances in contemporary Turkey? 3) What indexical properties are seen in the languages used in graffiti, and what do they mean for understanding the boundaries between the local and the global?