This famous line by the Mughul poet Ghalib is a reference to the ancient Persian tradition that petitioners wear paper before they enter the courtroom to seek justice.

In a nation with a very low literacy rate, the written word plays a vital role in Pakistani society. The “wall chalking” is a common practice in Karachi. It includes announcements about political meetings, informal advertisements, and messages supporting or opposing political leaders.

Wall chalking in Karachi. 

The press and intelligence agencies pick up on writings that suddenly appear as a sign of political strength or an indication of party fighting. Some walls have written threats directed at specific individuals, like “ainda dehkoon” (this shouldn’t happen again), by “bosses” to keep local heavyweights in line. They are often written in Urdu calligraphic.

An unusual message stands out because of its spray-painted phrase “Perfume Chowk.” Curious viewers discovered that the letter was written by a hero who owned a small shop selling attar, or scented oil, in Gulistan-e-Jauhar (a suburb of Karachi), whose stall would be regularly destroyed by those to whom he refused protection money.

People’s Narrative

There are many narratives about a country.

And then there’s the multi-layered, complex narrative of the people of that country. Sociologists, historians, and literary critics are all interested in these narratives. They also include artists, filmmakers, musicians, novelists, poets, and filmmakers. To understand the true soul of a nation, you have to go deeper than the surface waves. But sometimes, the hidden is revealed and can be decoded.

It is especially true in Pakistan, where poetry has a prominent place. The most popular religious song is Naats, which is a poem sung in praise of Prophet Muhammad without any music.

A love song from poet Amir Khusro to his spiritual guide Nizamuddin Auliya, performed by Farid Ayaz and Abu Mohammed, qawwals.

Often, poems are more like love songs from films; they can be colorful metaphors used during mushairas or poetry events. Urdu poetry’s preferred form is the couplet. It has its roots in Arabic poetry via Persian poetry. Ghazals have sophisticated concepts and are ostensibly written about love, loss, longing, or separation. However, they can also contain commentary on local politics, Sufi devotion to the divine, or other topics.

Hearing the voice of an individual

Pakistani decorated transport is renowned for its colorful embellishments and painted images. The embedded verses are an important part of all trucks and buses, as well as rickshaws.

These are attempts at conversations with “someone else,” an amplifying of one’s presence within a society that makes the average man invisible. These writings, ” Whispering In Our Ears,” express feelings such as anger, resentment or outrage, loss, desire, or a moment’s reflection.

Ferenc Horcher, a Hungarian philosopher, has said that “conversation liberates the self from the bonds of practical life” and creates a sense of equilibrium. The intimate expressions of the individual are externalized to an assumed group in a public space. These writings are an attempt by marginalized citizens to claim authorship.

As Pakistani poet Noon Meem Rashid (born in 1910-1975) said:

The voice of an individual can be heard amongst the men.

According to the 2010 government data, there are 600,000 commercial vehicles, including buses, trucks, and three-wheelers (including rickshaws), which circulate on 260.760 km of road. The majority of these vehicles have writings.

From left to right, a Pakistan Youth Alliance rickshaw is decorated with peace messages. Discreetly written on a police car: “All your splendour won’t matter when the nomad packs and leaves.” A Melbourne tram has been designed like a Karachi Bus. CC BY-NC-ND

Pakistan is often portrayed as an angry, belligerent country that breeds extremists. The poetry that is displayed on decorated vehicles tells a different story. Maan’s Prayer is a Breeze from Heaven, followed by Dekh piyar siya, and Jiyo and jinay do.

The poetry is different depending on the mode of transport. The poems on trucks that transport goods across the country are a reflection of the unsafe journeys and loneliness they experience.

Road se dosti safar se yaari

Dekh pyaray zindgi hamari

The road is my friend, and the journey is mine

My dear friend, you should see the kind of life I live.

City buses are more risqué and lighthearted.

Dil Barai Farookht. Qeemat al muskarahat

I’m selling my heart. One smile is the price.

Aaghaz e jawani hai hum jhoom kay chaltay hain dunya yeh samajhti hai hum pi kay nikaltay hain

I swagger because I am young

I’m not drunk, but the world thinks that I’m reeling

Sometimes, the concerns are grave:

Pata kiya khaak batain nishan hai be nishan apna laga baithay bistar jahan wahin samjho makan apna

What if I don’t have a mark to tell you where I am?

The place where I put down my bag is home.

Mohabbat, na kar Cameron, say jo barbed kartay hain mohabbat kar charbon say jo hameesha yaad kartay hain

You cannot love the rich, who will only ruin you

From left to right: A truck says, “Oh Bulbul, Why do you cry?” Is there nothing in your garden? The back of a car says simply ‘Love,’ and a passenger bus is decorated with reflective tape. D.Kazi, CC BY-NC-ND

Buses and trucking are often lucrative businesses. The rickshaw, on the other hand, is typically driven by its owner and gives a glimpse into Pakistan’s poorest communities.

Instead of the ghazal parts seen on trucks, buses, and other vehicles, rickshaws boldly write enigmatic poetry phrases such as Kaash(if only), Bikhray Moti(strewn Pearls), zakhmi parranda (wounded Bird), akhrigoli (the final bullet). Some rickshaws carry the name of an adored daughter or Sufi saint.

All forms of transportation are adorned with funny phrases or poems, which make life’s troubles and suffering bearable for a little while. This is a subtle hint that forces us to look beyond the words, a key element of Pakistani culture’s layered and esoteric character.

Hija, or satiric poetry, was also influenced by Arabic poetry. The qit’ah (a humorous fragmentary poem) extolled tribal heroes while the Hija derided rival tribes.

Sufi poetry is another influence. Most Pakistani Muslims belong to the Barelvi Sect, which is woven into Sufism. The majority of decorated vehicles contain messages and prayers from Sufi temples.

A dark sense of humor characterizes the Pakistani culture. This may be due to the fact that the region has been invaded numerous times since 1800 BC. Each invader created a ruling elite that imposed its culture on the people, ignoring the majority of them.

These subtexts are, in a sense, a protest. They reach out to a community that is longing for recognition and social justice. Noon Meem Rashed, a poet, wrote :