New Cultural Studies and Diasporic Criticism: A Desperate Effort to Preserve Broken Roots

Theorists differ in how they conceptualize immigrants' cultural identities and dispersion. Since they concentrate on various facets of immigrants' lives, diaspora theories may be divided into four types. The stipulated movement of non-natives, especially the victimization of Jews, Africans, and Armenians, is described in the first classical period. The second conception considers the diaspora's inhabitants' social, cultural, and historical diversity. While rejecting the second phase and destroying bipolar ideas of the home and host nation, the third group of theorists celebrates the discrepancies and fluidities of immigrants' personalities in the diasporic third space. On the other hand, the fourth conception focuses on the historical exploitation of people in developing nations and the importance of their origins. Immigrants' cultural identities are primarily shaped by their past experiences and current negotiations. This article briefly overviews several conceptualizations of immigrants' cultural identities and dispersion. Human migration across borders has been a recurring phenomenon throughout human civilization. Diasporas, or communities of immigrants residing outside their native country, are also the result of these movements. Diasporic communities are thriving due to recent advancements in digital technology, international trade, labor movements, and quick transit modes. The many causes and stages of international migrations are supported by conceptualizations of diaspora and immigrants' subjectivity. Robin Cohen (2008) examines several theoretical postulations while documenting four stages of the diaspora. Only the victimhood diaspora—immigrants who were forcibly removed from their home countries—is included in the first classical period. By taking into account the historical, cultural, and social variety of immigrants, the second phase expands the victimhood diaspora. By dissolving the dualistic notions of the home and host countries, immigrants create their cultural identities, according to the third social constructionist phase. In diasporic third space, it honours the ambiguities and fluidities of immigrant identities. On the other hand, the significance of the historical exploitation of people in developing nations is emphasized in the fourth consolidation phase. In a similar vein, Stuart Hall (1994) highlights the importance of both past acquaintances and current strategies in developing the theory of cultural identity, which includes the cultural identities of immigrants. This article concisely overviews several conceptualizations of immigrant cultural identity and dispersion.