The search for homelands and autonomous states by groups as different as the Palestinians, the Kurds, the Sikhs, and others seems to suggest that territory is still vital to the national imaginary of diasporic populations and stateless peoples of many sorts. It is this impulse that was cynically manipulated by the white South African government in earlier times to create the idea of “homelands” for various South African population. In fact, in all these cases, territory is not so much the driving force behind these movement as a response to the pressure of already sovereign states, which couch their opposition to these groups in territorial terms. The case of Khalistan is parricularly interesting. Khalistan is the name of the imagined nation that some Sikhs in India (and throughout the world) have given to the place that they would like to think of as their own national space, outside of the territorial control of the Indian state. Khalistan is not simply a separatist, diasporic nationalism in the classic post-Westphalian mode of the modern nation-state. Rather, Sikhs who imagine Khalistan are using spatial discourses and practices to construct a new, postnational cartography in which ethnos and demos are unevenly spread across the world and the map of nationalities cross-cuts existing national boundaries and intersects with other translocal formations. This topos of Sikh “national” identity is in fact a topas of “community” (qom), which contests many national maps (including those of India, Pakistan, England, and Canada) and contains one madel of a post-Westphalian cartography.