Assaf Shelleg – författare

Theological Stains offers the first in-depth study of the development of art music in Israel from the mid-twentieth century to the turn of the twenty-first. In a bold and deeply researched account, author Assaf Shelleg explores the theological grammar of Zionism and its impact on the art music written by emigrant and native composers. He argues that Israeli art music, caught in the tension between a bibliocentric territorial nationalism on the one hand and the histories of deterritorialized Jewish diasporic cultures on the other, often features elements of both of these competing narratives. Even as composers critically engaged with the Zionist paradigm, they often reproduced its tropes and symbols, thereby creating aesthetic hybrids with 'theological stains.' Drawing on newly uncovered archives of composers' autobiographical writings and musical sketches, Shelleg closely examines the aesthetic strategies that different artists used to grapple with established nationalist representations. As he puts the history of Israeli art music in conversation with modern Hebrew literature, he weaves a rich tapestry of Israeli culture and the ways in which it engaged with key social and political developments throughout the second half of the twentieth century. In analyzing Israeli music and literature against the backdrop of conflicts over territory, nation, and ethnicity, Theological Stains provides a revelatory look at the complex relationship between art and politics in Israel.

The State of Afterness traces the histories and cultural histories of contemporary music in Israel since the 1980s and through the 2020s. With afterness defined as the state of being unconditioned by territorialism while opting for previously unavailable temporalities and ethnographies, Assaf Shelleg studies the compositional approaches that record the attenuation of territorial nationalism, and assembles a network of composers trained in the post-ideological climate of the 1970s and 80s. This network features operas, electronic music, orchestral, and chamber and ensemble works by Chaya Czernowin, Betty Olivero, Luciano Berio, Leon Schidlowsky, Josef Bardanashvili, and Arik Shapira, in addition to Jewish oral musical traditions and novels by David Grossman, A. B. Yehoshua, Yishai Sarid, and Ruby Namdar. While in previous eras the statist subject superseded or subsumed any competing political project, since the 1980s such self-referential acts have been losing their ability to confer homogeneity and project the monologic of national Hebrew culture and its telos. As a result, Shelleg writes, the composers discussed in this book do not form a cohesive group, yet they share constituent cultural and historical sensibilities: they opt for diasporism irrespective of their compositional approaches but refrain from universalizing Jewish diasporas (as did classic Zionism); they display postmodern patrimonies but reject their essentialist qualities; they admonish their country's ethnocracy and democratic façade; they denationalize Holocaust memorialization; and they narrate the failure of territorial nationalism. In this sense, the state of afterness is a drama still etched in our everyday.

Jewish Contiguities and the Soundtrack of Israeli History revolutionizes the study of modern Israeli art music by tracking the surprising itineraries of Jewish art music in the move from Europe to Mandatory Palestine and Israel. Leaving behind clichés about East and West, Arab and Jew, this book provocatively exposes the legacies of European antisemitism and religious Judaism in the making of Israeli art music.Shelleg introduces the reader to various aesthetic dilemmas involved in the emergence of modern Jewish art music, ranging from auto-exoticism through the hues of self-hatred to the disarticulation of Jewish musical markers. He then considers part of this musics' translocation to Mandatory Palestine, studying its discourse with Hebrew culture, and composers' grappling with modern and Zionist images of the self. Unlike previous efforts in the field, Shelleg unearths the mechanism of what he calls "Zionist musical onomatopoeias," but more importantly their dilution by the non-western Arab Jewish oral musical traditions (the same traditions Hebrew culture sought to westernize and secularize).And what had begun with composers' movement towards the musical properties of non-western Jewish musical traditions grew in the 60s and 70s to a dialectical return to exilic Jewish cultures. In the aftermath of the Six-Day War, which reaffirmed Zionism's redemptive and expansionist messages, Israeli composers (re)embraced precisely the exilic Jewish music that emphasized Judaism's syncretic qualities rather than its territorial characteristics. In the 70s, therefore, while religious Zionist circles translated theology into politics and territorial maximalism, Israeli composers deterritorialized the national discourse by a growing return to the spaces shared by Jews and non-Jews, devoid of Zionist appropriations.