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Musica che affronta il silenzio - Scritti su Toru Takemitsu - Pavia ...

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164<br />

Angela Ida De Benedictis<br />

Messiaen’s influence. 12 The solo instruments are in fact those used by Messiaen in the<br />

Quatuor pour la fin du temps, namely clarinet, violin, violoncello and piano. The genesis<br />

of the work was closely linked to a visit Takemit<strong>su</strong> made to Messiaen in New York before<br />

starting work on the piece, when Messiaen was particularly generous with advice<br />

and deta<strong>il</strong>s arising from the analysis of his own quartet. 13 The decision to accompany the<br />

instrumental quartet with or<strong>che</strong>stra derived from Takemit<strong>su</strong>’s impressions during those<br />

sessions of analysis:<br />

When he played the piano as he discussed his instrumentation, it sounded like an or<strong>che</strong>stra.<br />

Each of his fingers seemed to make a different instrumental sound. Among<br />

the many things I learned from his music, the concept and experience of color and<br />

the form of time w<strong>il</strong>l be unforgettable. (Takemit<strong>su</strong> 1995b: 141)<br />

In terms of interplay, there is no doubt that Takemit<strong>su</strong>’s closest relationship with a composer<br />

of the Western avant-garde was that with John Cage. Here too there was a<br />

reciprocal give and take in which the currents flowing between East and West intersect<br />

and become indistinguishable. ‘From Cage’, as Takemit<strong>su</strong> put it in a heartfelt commemoration<br />

written in 1992, ‘I learned life, or I should say, how to live and the fact that music<br />

is not removed from life’ (Takemit<strong>su</strong> 1995c: 138). 14 In ‘Contemporary Music in Japan’<br />

Takemit<strong>su</strong> goes so far as to state that it was Cage he had to thank for being ‘taken back’<br />

to Japan and rediscovering the value of Japanese tradition and ph<strong>il</strong>osophy, after a period<br />

in which he had rejected his own culture:<br />

I must express my deep and sincere gratitude to John Cage. The reason for this is that in<br />

my own life, in my own development, for a long period I struggled to avoid being ‘Japanese’,<br />

to avoid ‘Japanese’ qualities. It was largely through my contact with John Cage<br />

that I came to recognize the value of my own tradition. (Takemit<strong>su</strong> 1989a: 199)<br />

The two met during a visit by Cage to Japan in the early 1960s. Cage was invited by the<br />

Sget<strong>su</strong> Art Center in 1962 and again in 1964, and Takemit<strong>su</strong> specifically dated their first<br />

meeting to this second visit:<br />

I and John have been great friends since 1964. We spent a whole three weeks together<br />

in Hawaii. I am a pup<strong>il</strong> of Cage when it comes to mushrooms! I do not in any<br />

sense do the same things as John Cage. In a certain sense my music can be the antithesis<br />

of his. (Nono 2001: 442-443)<br />

12 On this topic cf. also Shlomowitz (2002: 177-191).<br />

13 Cf. in this respect Ohtake (1993: 8).<br />

14 See also what Takemit<strong>su</strong> (1995d: 27-31) had to say in John Cage.

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