This Special Issue aims to explore the complex and contested relationship between trauma studies and postcolonial criticism, focusing on the ongoing project to create a decolonized trauma theory that attends to and accounts for the suffering of minority groups and non-Western cultures, broadly defined as cultures beyond Western Europe and North America. The issue builds on the insights of, inter alia, Stef Craps's book, Postcolonial Witnessing [1], and responds to his challenge to interrogate and move beyond a Eurocentric trauma paradigm. Authors were invited to submit papers on the theorization and representation of any aspect of postcolonial, non-Western and/or minority cultural trauma with a focus predominately, but not exclusively, on literature. The field of trauma studies emerged in the early 1990s as an attempt to construct an ethical response to forms of human suffering and their cultural and artistic representation. Born out of the confluence between deconstructive and psychoanalytic criticism and the study of Holocaust literature, from its outset trauma theory's mission was to bear witness to traumatic histories in such a way as to attend to the suffering of the other. Indeed, in a famous formulation, Caruth went so far as to suggest that 'trauma itself may provide the very link between cultures' ([2], p. 11). Yet, while trauma theory has undoubtedly yielded numerous insights into the relationship between psychic suffering and cultural representation, postcolonial critics have been arguing for some time that trauma theory has not fulfilled its promise of cross-cultural ethical engagement. Rather than forging relationships of empathy and solidarity with non-Western others, a narrowly Western canon of trauma literature has in effect emerged, one which privileges the suffering of white Europeans, and neglects the specificity of non-Western and minority cultural traumas. In 2003, for example, Jill Bennett and Roseanne Kennedy called for a transformation of trauma studies from a Eurocentric discipline to one capable of engaging with 'the multicultural and diasporic nature of contemporary culture' ([3], p. 5), and in 2008 a number of influential critiques by Gert Beulens and Stef Craps [4], Michael Rothberg [5], and Roger Luckhurst [6] added to the voices calling for a radical rerouting of the field.

This round-table, which featured literary critics Professor Stef Craps, Professor Bryan Cheyette and Dr. Alan Gibbs, was recorded as part of the “Decolonizing Trauma Studies” symposium organized by Dr. Sonya Andermahr and Dr. Larissa Allwork at The School of The Arts, The University of Northampton (15 May 2015). Convened a week after the University of Zaragoza’s “Memory Frictions” conference, where Cheyette, Gibbs, Andermahr and Allwork gave papers, the Northampton symposium and round-table was sponsored by The School of The Arts to coincide with Andermahr’s guest editorship of this special issue of Humanities. Craps, Cheyette and Gibbs addressed five questions during the round-table. Namely, does trauma studies suffer from a form of psychological universalism? Do you see any signs that trauma studies is becoming more decolonized? What are the challenges of a decolonized trauma studies for disciplinary thinking? How does a decolonized trauma studies relate to pedagogical ethics? Finally, where do you see the future of the field? While this edited transcript retains a certain informality of style, it offers a significant contribution to knowledge by capturing a unique exchange between three key thinkers in contemporary trauma studies, providing a timely analysis of the impact of postcolonial theory on trauma studies, the state of the field and its future possibilities. Issues addressed include the problematic scholarly tendency to universalize a western model of Post-Traumatic Stress Disorder (PTSD); the question of the centrality of the Holocaust in trauma studies and the implications of this for the study of atrocities globally; the vexed issues posed by the representation of perpetrators; as well as how the basic tenets of western cultural trauma theory, until recently so often characterized by a Caruth-inspired focus on belatedness and afterwardness, are being rethought, both in response to developments in the US and in answer to the challenge to ‘decolonize’ trauma studies.

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