How does one see what one cannot see? With the objective to move past the orientalizing visual gaze – of exotic temples, food and turbans – this study instead draws attention to the itinerant and elusive place-making which are often overlooked in geographical and urban inquiries of othered religions. Multicultural frames of cosmopolitanism have centered on a visual and consumerist approach to order diverse places and peoples while reproducing binaries of public-private and secular-religious. Vinay Gidwani differently imagines a subaltern cosmopolitanism of dynamic practices of migrants that are transgressive of state and capitalist urban configurations. Similarly, AbdouMaliq Simone's notion of a worlding from below brings out the seemingly disparate activities of migrants in the Global South that characterize a lesser seen circuit of urbanity overlooked from top-down snapshots of urban infrastructure and financial capital. This study explores sensuous geographies of Sikhs to contribute to a conceptualization of worlding and cosmopolitanism. The theoretical framework considers the intertwining of religion and race at the source of the making of the problematic figure of Man and its secular-religious dichotomy. In this, the study aims to destabilize the world religion and liberal humanist paradigms which shape the modern episteme and the productions of worlds. The work of decolonial and transnational feminists further a poetic intervention to consider subaltern knowledge practices, particularly of women of colour, that go unrecognized in their embodied resistance. Following M. Jacqui Alexander's call for re-wiring the senses and a sacred feminist praxis, and Trinh T. Minh-ha’s tuning to the musical storytelling, this study brings attention to sensuous poetics and topologies of Sikhs that escape representable cartographies. In that, Sikh spaces, epistemologies, and itineraries are conceptualized to give depth to a Sikh geographical imagination. Utilizing multi-sited ethnographies, qualitative interviews, and community mapping, the research followed diaspora Sikhs in Hong Kong, Greater Vancouver, and Greater Toronto. I argue that an everyday horizontal spatiality of relation emerges in Sikh processes of worlding and translocal space, which give insights to a subaltern cosmopolitanism, different from state and secular discourses of multiculturalism
