The concept of decolonization of trauma has intrigued researchers for years due to its prolonged effect on personal and cultural levels. The process of intellectual decolonization involves defensive survival mechanisms, such as cultural rituals using traditional practices, nostalgic dialogues that idealize memories and recollections, and conversations about identity to navigate postcolonial trauma displacement. Symbolic connections evoke strong emotional responses, bridging the gap between the characters‘ physical dislocation and their imaginary homeland. Cocooning identity represents a space where a multidimensional self emerges—one that holds the victim of trauma, the survivor who endures, and the narrator, who constructs an idealized self. This process allows the individual to celebrate the deconstruction and reconstruction of a more ethical and critical way to assess his reaffirmed identity and his sense of belongingness. It provides a framework that enables the traumatized person to engage with others without losing his own cultural identity, while also embracing a revised and transformed identity—one that is dynamic and not fixed. The study deals with the mental praxis results from disruptive experiences of trauma which led the individual to emotional disturbance, shame, a sense of guilt, fragmentation, and flashbacks. It aims to explore the process of intellectual decolonization, which involves deconstructing all kinds of hegemonic colonial authority and dominance. It advocates for a thorough and clear understanding of trauma, specifically by examining the concept of decolonizing trauma as explored by post-colonial playwrights from various countries. An examination will be conducted to understand the fundamental nature of both the suffering and the process of healing by exploring the particular traumas that motivate storytelling. The study aims to explore how the characters successfully protect their identity in order to III facilitate a healthy recovery from post traumatic stress disorder resulting from their past traumatic experiences. The emphasis is on the theoretical frameworks that will be employed to analyze the chosen plays. The first chapter is an introduction exploring post-colonialism as a theory that focuses on identity, specifically trauma identity theories and research. Furthermore, it provides a historical framework for the cultural environment in which the selected literary writings are situated. The second chapter focuses on the USA's "War on Terrorism" in Iraq and the traumatic consequences of media deception and the sectarian war on the social fabric of Iraqi society. This is explored through two Iraqi playwrights: Rasha Fadhil (1975- ) in Ishtar in Baghdad (2003) and the Iraqi-American playwright; Heather Raffo (1970- )in Noura (2018). The third chapter examines the numerous traumas tackled in the Palestinian Theatre. It focuses on Tennis in Nablus (2010) by Ismail Khalidi (1982- ), a Palestinian American playwright. It also examines And here I am (2017) by Hassan Abdulrazzak (1973- ), an Iraqi American writer. The fourth chapter focuses on the trauma experienced by Arab immigrants in Europe and their struggle with sentiments of indecency and a sense of not quite fitting into either culture, as depicted in the works of two Egyptian playwrights. It delves into Ten Acrobats in an Amazing Leap of Faith (2006) by Yussef El Guindi (1960- ). Then it examines Sister Radio (2020) by Sara Shaarawi (1989- ), a Scotland-based Cairo-born playwright. The conclusion sums up the findings of the study