Postcolonialism as a discourses not only deals with the consequences of colonialism and the struggle for freedom but, according to Brydon (2004), also deals with the contemporary phenomenon of globalization. This, in response, addresses the complexity of cosmopolitanism and diaspora (Ibid 692). Brydon furthermore establishes that “Globalization, diaspora, and cosmopolitanism have each emerged as contenders for describing a new problem-space that might replace the postcolonial” (692).Therefore, the “transnational” and “trans-cultural” strands of diasporic experience create diasporic and global writings (Hall 247). Diaspora means displacement from the origin as, according to Oxford Advanced Learner’s Dictionary (2005, 421), it is known as the “movement of people” away from a homogeneous culture and origin. It visualizes the binary relationship between the “Orient” and the “Occident” as Young maintains that postcolonialism tries to propagate the global equality by becoming a voice of “the fragmented echoes of a different world” (Young 2). Such fragmented voices of diaspora create multiple histories, cultures and identities and serve “to bridge the gaps between the local and the global” (Cohen 516). This bridging the gaps does not always produce combined identities, rather they have “fractured memories” due to “diaspora consciousness” and more due to “religious diaspora consciousness”. (Vertovec 283)