Though Diaspora has gained its relevance in the postcolonial, multicultural, and globalized world with its inception in Jewish dispersion in Babylonian times through the Roman destruction in Jerusalem yet it distinguishes itself form the phenomena of immigration and migration. Bill Ashcroft, Gareth Griffiths and Helen Tiffin in their The Post-Colonial Studies: Reader (1995) argue that, “These words focus on movement, disruption and displacement rather than the perpetuation of complex patterns of symbolic and cultural connection that come to characterize the Diasporic society. They describe the diversity of ‘strangers’ rather than the difference of the relocated Diasporic subject”. The paper in context seeks to identify the process through which the diasporic consciousness and ideology get formed.