Caught between precarious webs of cultural stereotyping and postcolonial projects of biopolitical ordering, the hijra (a ‘third’ gender) community lives by seeking voluntary donations in exchange for blessing, begging, and engaging in sex work in India. Existing within hierarchical kinship networks, hijras undergo mandatory apprenticeship to a commune life. Due to a century or two of colonial degradation, the hijra community has been stripped of many of their rights to property and its use, and as a result, they maintain a land system that also becomes their legacy – and a new pattern of communal land inheritance by empowering themselves through a palimpsest system of land ownership. There is a division of turfs or ilakas between different hijra subgroups that is crucial in determining livelihoods and their spaces of work - be it work done as ritual workers or sex workers. Based on long-time fieldwork of 10 years, employing participatory cultural mapping exercises, this paper discusses geographic exclusion through vernacular spatial knowledge of the hijra community in New Delhi and its border areas. Using the concept of ‘ethnoscapes’, or ‘landscapes of group identity (Appadurai 1991), this paper discusses those maps through the sociality and practices of precarious networks of queer minorities in India. In doing so, this paper will investigate the complex interplay between multi-layered hijra identities and their territorial networks in understanding landscapes of New Delhi from a queer feminist intersectional position to highlight relations between place, space, and power in negotiating the hijra identity.