Andris Breže : Andris Breže (1958) graduated from the Art Academy of Latvia’s Design (formerly Industrial Art) Department. He has participated in exhibitions since 1977. He was one of the members of the group of Supergraphic Artists who created expressive works of graphic art in the 1980s in the medium of large format screen printing. He was nominated for the Purvītis Prize for his most recent personal show “A Life of Peace” (Galerija Alma, 2013). Under the pseudonym Andris Žebers, Breže has published three collections of poems: “Tattoos” (Liesma, 1988) and together “Vodkas/Side Effects” (Neputns, 2007). For these, he received the Klāvs Elsbergs Prize for best debut, the Aleksandrs Čaks Prize and the Annual Literature Prize for the year’s best collection of poems. Krišs Salmanis : Krišs Salmanis (1977) studied in the Art Academy of Latvia’s Visual Communication Sub-Department and at the Academy of Media Arts in Cologne. Having participated in exhibitions since 2001, he has twice been nominated for the Purvītis Prize for the exhibition Lost (Riga Art Space, 2009), and subsequently for the video animation “The Long Day” (Festival Survival Kit 4, 2012) and the exhibition “The Fragility of Trust” (Galerija Alma, 2012). In 2011, he was one of the finalists nominated for the prestigious Henkel Art Award. In 2013, together with artist Kaspars Podnieks, he represented Latvia at the 55th Venice Art Biennale with the pavilion North by Northeast. Reserved, melancholic, intellectually justified and visually filigree - this briefly describes the artist Krišs Salmanis, who is no doubt one of the brightest representatives of contemporary art in Latvia. Krišs Salmanis uses animation, video, photography, objects as well as his body, trees etc in his art. However, it is neither the media used, nor the unifying themes, but rather the employed method what characterizes his work. In Latvian there is not an appropriate synonym for the word 'joke' to denote that the element, which in Salmanis’ work can be perceived as irony or humour, is instead mental excersise, intellectual activity, wit as a twist of thought. Another important aspect is formulated best by the artist himself, using Kurt Vonnegut’s idea of the complicated futility. The making of Salmanis’ work is often seemingly unnecessarily time- and effort-consuming. It is a kind of self-invented craftsmanship, which, even if unnoticed by the spectator, is a vital component of the final piece. The work of Krišs Salmanis is the process of thinking and the way of passing one’s life. Conceptual clarity and poetic polysemy co-exist in Salmanis’ art. Painstakingly elaborate, the works are thought out to the tiniest detail; they are often quite minimalist as to artistic expression and defined by their unexpected paradoxicality and intuitive quest for the truth combined with subtle irony and existential sadness. Māra Brīvere : Māra’s painting reflects the artist’s path to liberation manifested through rejection of everything superfluous. This is characterized by emotional measurements precisely captured right down to the last millimetre, which are both personal and fragile. In hushed tones, with impressions akin to lines of chalk, and highlighting the value of simplicity and humility, Māra forms a reflection of her own subjective reality. She “portrays” signs or road signs, which help one to see clearly, without the sediment of domestic pollution or the context of the age. Scrupulously and laboriously conceived large-format paintings or momentary vestiges tell of our unity with nature, the primordial origins of the world, the unjustifiable seismic jolts of fate and the imperceptible expanses of her roots and soul. Kristiana Dimitere : "Kristiana`s art is live theatre, captured in mid-motion. The vivid colours conceal within themselves an omen of fate, which is also always present in the eyes of the characters and sometimes even outside of the picture." This description by the artist`s mother, legendary Latvian actress Vija Artmane, helps understand the complicated world of Kristiana Dimitere`s art. She`s equally comfortable sculpting, painting, drawing, illustrating, and creating stage sets and animations. The trump card of Kristiana Dimitere`s art is the plasticity of her shapes and the recognisable lines which tame the artist`s vibrant, fantastic characters so akin to the aesthetics of naïve art. Ivars Drulle : Vika Eksta : Kristians Fukss : Kristians Fukss (1999) creates installations called "Rooms". Working in video, animation, painting and sculpture, Kristians fuses a hyper-sensitive imagination and a childishly playful gaze with an autobiographical narrative, creating a new kind of romanticism in Latvian contemporary art. “He plays with tough, intellectual subjects, but exactly the clever play with the imagery of Mickey Mouse makes it possible to reach a cataract state, while looking at his works.” – Tomass Pārups Barbara Gaile : Barbara Gaile is one of the more unorthodox representatives of Latvian contemporary art. The source and solution of her self-expression is in her thorough, complete and self-sufficient brand of minimalism. THE ORGANIC WORKS OF BARBARA GAILE It is common to break down contemporary art into various trends, to single out tendencies, establish conceptions and strategies, emphasise discourses, describe contexts, recognise conventionality and engage in other similar analytical procedures. This is normal for professional critics and art historians; it helps the audience of contemporary art to orient itself across the manifold space of the latest artistic culture. However, there are artists whose works are ill-suited for such analytic systematisation. One should also note that these are not outsiders but remarkable, talented artists. Of course, Mark Rothko, Cy Twombly, Yves Klein and Agnes Martin can be categorised as abstract artists but this does not help us much to understand their works. In addition, this inclusive definition tends to set them apart from the current trends in contemporary art but their art continues to attract us and is perceived as the best in contemporary painting. It seems to me that the works of Barbara Gaile coincide with various conceptual strategies in contemporary art (such as field painting or salient painting) but first of all they relate to some exceptionally profound and strong artists. Besides those mentioned above, I could add other wonderful and radically different artists: Louise Bourgeois, Kaze Zimblyte, Rachel Whiteread, Mona Hatoum… Each of them features a distinctive evocative quality that is also typical of Barbara Gaile’s works. She, like the other artists mentioned, pays particular attention to the technological side of making an artwork, turning the process of creativity into an ecstatic procedure and expecting the appropriate perception from the viewer. Barbara avoids a painterly approach, favouring texture instead; while emphasising the origin of colour in light and retaining the self-sufficient value of pigment, she preserves its “sound” but not its materiality. The materiality of Barbara’s works is recreated; it is different - like the materiality of a living organism… At the same time, the question of materiality recedes into the background; much more important is the life of that which Barbara has created and which would be difficult to call a painting in the traditional sense. It is life and interaction with us as spectators. The suggestive character of the works is so strong that they put us in a state of sustained contemplation and meditation. Barbara’s works appear to stand openly before the viewer yet at the same time they are closed in their autonomous existence. There is no open expression or narrative. It seems that we are contemplating some kind of living organisms, bodies with healed scars and opalescent skin… It is no longer either salient painting or still life but salient life – life created by the artist. I get the impression that Barbara Gaile has now reached a certain peak in her artistic development, so convincingly does she cultivate her mastery, so stable is the technological side of her painting and her organic creative position. The originality of Gaile’s creativity expands the space of Latvian contemporary art; it gives the most recent art in the world added value and undoubtedly has its audience. Leonid Bazhanov Art critic, artistic director of the Russian National Centre for Contemporary Art Rasa Jansone : I allow for the reading of this title as a joke and a tease. (...) I hope there’s an element of defiance in my collages – I sharpen my scissors and jump right at Raphael himself. I – an Eastern European artist – place myself next to him. It is laughably absurd to the point of desperation. – Rasa Jansone Rasa Jansone is known as an artist and publicist who has long been dealing with the invisible and painful side of motherhood issues in art - a side that has been identified and brought to public attention in Latvia relatively recently. As the third-wave American feminist theorist Naomi Wolf has pointed out, the assumption that motherhood is a duty to be strong presupposes not a healthy communication with oneself, but something dark, seething and masochistic - an insensitivity to harm directed at oneself. She is also known as an essayist, critic and has been nominated for the Normunds Naumanis Award for Art Criticism several times. Ernests Kļaviņš : Through the simple / playful use of colour, drawing and animation, the intelligent provocateur has conjured up fables that make us smile and think... The titles of the works are important for decoding the connections – they serve as rejoinders. Zane Tuča : ZANE TUČA ...But one can never get quiet enough... “When I was a girl, I was terribly sure trees and flowers were the same as birds or people. That they thought things, and talked among themselves. And we could hear them if we really tried. It was just a matter of emptying your head of all other sounds. Being very quiet and listening very hard. But one can never get quiet enough...” (A quote by Truman Capote, inspired by real life events, in the reconstructed detective novel In Cold Blood ) For the most part, attempts to depict, subjectivize or even invent silence in works of art are characterised by delicate and fine intonations. Oftentimes, hidden minutiae and details that are initially obscure are of major, nigh on decisive, importance. Art born of the material of silence strives to be unobtrusive, inconspicuous, and requires a more enduring gaze from the viewer, including when art gravitates towards a kind of durability, which is much slower and less familiar to the mind than the everyday rhythm of time. Zane Tuča’s monochrome compositions largely correspond to associations and intuitive visual archetypes about silence. At the same time, they also represent something more, something stemming from the gamma of emotions and feelings that can be contrasted to all that is noisy, challenging and dramatic in the system of binary oppositions. The paintings in the exhibition ...But one can never get quiet enough are about that silence that can be found, not in the absence of sounds, but rather on softer information frequencies that are perceivable in less verbal ways. They tell of a time that Zane Tuča sought to stop and freeze. Perhaps, this is the only state in which silence can exist. At the simplest level, the artist depicts how various moments in time can simultaneously overlap; this physically impossible state, which has stimulated the creative imagination of so many artists and inspired numerous artistic depictions of contemporaneity, in which the present, past, future and other customary watersheds merge. The depictions of landscape that one sees in Zane Tuča’s paintings reflect this mental time zone, where different principles of space and durability prevail. Overlays are also formed in the technical execution of the works. Areas painted in acrylic are covered with exquisite drawing, which both clarifies and tonally blends the depicted forms, as well as accentuating the minimalist colour. Thus, the fine and time-consuming working process of drawing is of major significance, because it echoes the meditative deceleration visible in the paintings, which is out of this world. The artist captures restrained laconic landscapes and studies of nature and architecture in glassy reflections, with each depicted detail doubling and toying with the effects of Northern light. Zane Tuča has also used this approach in her previous works, returning to it through various motifs. If we are seeking the classical logic of representation in these paintings, then, as in the Ancient Greek myth about Narcissus, the confluence of brilliance and an object creates a new third image, which is a symbol of transience and imperceptibility. Landscape elements are a way of thinking about moments, unravelling the mysteries of time and physically perceptible silence, which disrupt its consistently foreseeable flow. The works in ...But one can never get quiet enough were created by Zane Tuča during her residency in Norway. In a reserved Nordic manner, she captures the locale’s instruments of silence – nature and man-made architecture. Seeking the origin of the silence visible in the paintings, one concludes that it does not lie within the anarchically charged silence of 4’33”, nor ethereal metaphysics. In Zane Tuča’s works, asceticism overlaps with the calligraphy of forms. As a result, we can observe references to some decidedly matter-of-fact traditions of photorealism and self-conceived approaches to meditation, which present vision as the content of the work of art and startle the mind through efforts to see reality anew, devoid of the layers wrought by urban urgency and noise. Santa Mičule Renesanse, Renaissance Kristīne Kursiša _ Ārpus kontroles _ 26.09. - 22.10. 2009., Kristīne Kursiša _ Out Of Control _ 26.09. - 22.10. 2009. Mūsu laika ikonas _ 27.10. - 14.12.2009., Contemporary Icons _ 27.10. - 14.12.2009. ARCOmadrid 2010 _ Gints Gabrans _ 17. - 21.02. 2010., ARCOmadrid 2010 _ Gints Gabrans _ 17. - 21.02.2010. Jānis Blanks _ Personālizstāde _ 27.03. - 30.04.2010., Jānis Blanks _ Solo show _ 27.03. - 30.04.2010. Ivars Drulle _ Balstīts uz patiesiem notikumiem _ 27.04. - 10.06.2011., Ivars Drulle _ Based on True Stories _ 27.04. - 10.06.2011. Ernests Kļaviņš _ Karš starp titāniem un rūķīšiem _ 28.11. - 02.12.2011., Ernests Kļaviņš _ War Between the Titans and Gnomes _ 28.11. - 02.12.2011. Krišs Salmanis _ Uzticēšanās trauslums _ 28.05. - 27.07.2012., Krišs Salmanis _ The fragility of trust _ 28.05. - 27.07.2012. Andris Breže _ Miera Dzīve _ 5.10.2012. - 09.01.2013, Andris Breže _ A Life of Peace _ 5.10.2012. - 09.01.2013 Ivars Drulle _ Jums tūlīt atlaidīs _ 22.11.2013. - 24.01.2014., Ivars Drulle _ You’ll be pardoned forthwith _ 22.11.2013. - 24.01.2014. Molekulārās Dzīves Metamorfozes _ 20.06. - 15.08.2014, Metamorphoses of Molecular Life _ 20.06. - 15.08.2014 Aija Zariņa _ RA i nis _ 26.02. - 20.03. 2015, Aija Zariņa _ RA i nis _ 26.02. - 20.03. 2015 Andris Breže, Krišs Salmanis _ 05.05 - 05.06. 2015., Andris Breže, Krišs Salmanis _ 05.05 - 05.06. 2015. Camille Henrot, Māra Brīvere, Daiga Grantiņa _ Haosa Harmonija _ 9.06.-5.09.2016., Camille Henrot, Māra Brīvere, Daiga Grantiņa _ The Harmony of Chaos _ 9.06.-5.09.2016. Ēriks Apaļais _ Le Cygne _ 07.09. - 14.10.2016., Ēriks Apaļais _ Le Cygne _ 07.09. - 14.10.2016. Ivars Drulle _ Manai Dzimtenei _ 30.11.2016. - 20.01.2017., Ivars Drulle _ To My Homeland _ 30.11.2016. - 20.01.2017. Amalie Smith _ ΜΗΧΑΝΙΚΟΣ _ 10.04. - 19.05.2017., Amalie Smith _ ΜΗΧΑΝΙΚΟΣ _ 10.04. - 19.05.2017. Kopā viens EVELĪNA VIDA un ANDRÉ VIDA 29. 05. – 21.07.2017., Alone Together by EVELINA VIDA and ANDRÉ VIDA 29.05. - 21.07. 2017 ĒRIKS APAĻAIS Institucionālās spēles 17.11. 2017. - 26.01.2018., ĒRIKS APAĻAIS Institutional Gambling 17.11. 2017. - 26.01.2018.
Andris Breže
Krišs Salmanis
Māra Brīvere
Kristiana Dimitere
Ivars Drulle
Vika Eksta
Kristians Fukss
Barbara Gaile
Rasa Jansone
Ernests Kļaviņš
Zane Tuča
RA i nis

Man šķiet, ka tik liela nopietnība, ar kādu izdomāti un radīti šie darbi, mūsu laikabiedru mākslā sastopama diezgan reti. Pati šī nopietnība un milzīgā koncentrācija uz tādu tēlu atrašanu, kas precīzi izteiktu vēstījumu, skatītājam, manuprāt, uzliek zināmus pienākumus. Lai viņam šie pienākumi (kurus viņš, protams, var arī neuzņemties) nekļūtu par smagu, gribu īsi un personīgi ievadīt tos trīs darbus, kas šajā gleznu ciklā man šķiet vissarežģītākie. Manā izpratnē tie arī ir visbūtiskākie. Pie Raiņa, kas šajā sērijā ir vienkāršāks elements, nonākšu pēc tam.
Aija visām savām gleznām ir devusi nosaukumus, taču tie nepilda savu ierasto uzdevumu – palīdzēt skatītājam, novērst pārpratumus. Tie visi līdzinās komentāriem un drīzāk domāti tiem, kuri attēlu saturu jau ir uztvēruši. Tāpēc, nonākot pie gleznas ar nosaukumu "Vēdiskais dievs RAdomirs", nosaukumam nevajag ļaut sevi samulsināt. Šajā darbā ir attēlota aina no XIII gadsimta “Zelta hronikā” pierakstītas leģendas par Mariju Magdalēnu kā Jēzus Kristus sievu, no kura viņai piedzimuši divi bērni. Ģimenes portretu ar Mariju, Kristu, viņu bērniem, magiem un Jāni Kristītāju, kurš tad vēl nebija pazaudējis galvu, Aija ir uzzīmējusi Meteoras klosteru kalna piekājē. Viņa šim mītam par svēto ģimeni ir pietuvojusies caur slāvu avotiem, tāpēc Marijai Magdalēnai ir slāvisks vārds un slavenie garie mati, kuriem par godu vecajā Novgorodā pat bija uzcelts vesels klosteris. Slāvu tradīcijas iespaidā Kristus šeit parādās ar vārdu Radomirs – ar vārdu, kādā viņu dažkārt sauc krievu vēdisti, kuri Kristu uzskata par tikai vienu no daudzajiem praviešiem – gaismas reliģijas sludinātājiem. Saule ir ļoti sarkana, jo zeme tajā brīdī tai ir ļoti tuvu – daudz tuvāk nekā šobrīd. Marija smaida, un gaismas ir daudz. No klinšu virsotnēm uz viņiem vēlīgi nolūkojas senču sejas.
Hronoloģiski nākamais darbs ir “Rusu karaļi”. Tā ir glezna, kurā attēlots pēdējais Merovingu dinastijas karalis Dagobērs II, kuru nogalināja vai nejauši nošāva medībās 679. gadā. Viņa totēms ir lācis – tikpat liels kā viņš pats, ar atplestu muti, nostājies kā astotā zvaigzne Mazā lāča zvaigznājā. Uzskata, ka ar Dagobēra nāvi Merovingu dinastija izbeidzās. Aija šos karaļus redz kā pēdējos gaismas reliģijas nesējus, vismaz Francijā. Viņa tos sauc par “Rusu karaļiem”, jo viņu senči ar savu gaismas kultu esot nākuši kaut kur no tagadējās Krievijas ziemeļiem. Šo karaļu mītiskā izcelsmes vieta ir attēlota citā cikla gleznā – “Saules valsts”.
“Zelta hronika” stāsta, ka Marija Magdalēna dzīves beigās nonāca tagadējās Dienvidfrancijas teritorijā un mira Eksā, kur esot glabājušās arī viņas mirstīgās atliekas. Laikā starp XII un XIV gadsimtu Dienvidfrancijā uzplauka no Romas katoļticības atšķēlusies kristiešu sekta – katari jeb “tīrie”. Katariem ir veltīta Aijas glezna “Kaujas mags RA da”. XIII gadsimtā uzskatīja, ka tieši katari Eiropā ir tie, kas tic Kristus un Marijas Magdalēnas laulībai un sevi uzskata par Marijas sekotājiem.
Vatikāns katarus apkaroja ar uguni un zobenu. Krusta kara gājiens pret katariem beidzās ar kataru sakāvi un nāvi Monsegūra cietoksnī Langedokā 1244. gadā. Gleznā Aija ir attēlojusi gan divus svarīgākos katarisma centrus – Monsegūra un Usona cietokšņus (to drupas Francijā var apskatīt vēl šodien), gan arī par kataru princesi dēvēto grāfieni Esklarmondu de Fuā. Viņas vārds oksitāņu valodā, kurā viņa runāja, nozīmē “Pasaules gaisma”. Zīmīgi, ka saskaņā ar man pieejamajiem vēsturiskajiem avotiem gleznā attēlotajā 1244. gadā Esklarmonda jau bija mirusi. Attēlotais kaujas mags uz zirga ar plīvojošiem matiem (kuros no debesīm sabirušas zvaigznes) cīņā pret krustnešiem tātad vairs nav viņas fiziskais ķermenis – tas ir viņas gars. Ar kataru iznīcināšanu – uzskata Aija – Eiropā beidzās saules kults un iestājās tumsas laikmets.
Kāpēc viņa šo, viņasprāt, vēsturisko cīņu par saules kulta saglabāšanu ir attēlojusi caur viduslaiku leģendām un reti minētu vēsturisku personāžu dzīves un nāves ainām? (Es esmu pārliecināta, ka formātā un simbolismā tik vērienīga Dagobēra II un Esklarmondas de Fuā ikonogrāfija, kādu redzam izstādē “Rainis”, vēl nekad nav radīta – pat ne starp kataru un Merovingu mantiniekiem māksliniekiem Francijā.) Viens no iemesliem noteikti ir tāds, ka no Baltijas aizstāvības pret krustnešiem nav saglabājušies pietiekami izvērsti rakstiskie materiāli – vismaz ne Aijas vajadzībām. Senās saules reliģijas pēdas viņa atrod latviešu folklorā. Tas redzams, piemēram, gleznā “Saules zintnieks”, kurā krauklis ir pārvērties par magu un rokā tur zelta kokli – sauli.
Vienīgais cilvēks un vēsturiskais personāžs, kas viņas acīs ir cienīgs nostāties līdzās Merovingiem un kataru karavadoņiem, ir dzejnieks Rainis. Saule, protams, ir viens no visbiežāk sastopamajiem Raiņa motīviem, un tam (tāpat kā Aijai viņas gleznās) ir tik daudzas nozīmes, ka brīžiem šķiet – saule viņam ir visur, saule viņam ir viss. Viņš, piemēram, raksta: „Es mirdams nemiršu – nāks saules sūtņi/ Tie man zem kājām spārnu segas klās,/ Tie spožā saules zemē mani nesīs.” Kas to var saprast? Un citā dzejolī viņš pravieto: „Jaunās gaismas audi,/ Līdzi saules segai, /Silti apņems visus sāpju bērnus.” Kas tā ir par jauno gaismu? Kad tā nāks? No Raiņa dzejoļa “Senatne” šajā gleznu ciklā Aija ir uzzīmējusi gaili, kurš ar savu dziedāšanu izceļ no dzelmes nogrimušo pili.
Aija stāsta un rāda mītus, un pati arī tos rada. Viņa neatrodas ārpusē un nenolūkojas uz tiem no malas. Tieši šajā stājā, man šķiet, ir meklējama šo darbu neparastā nopietnība. Piemēram, vārdu „Merovingi” viņi ir uzrakstījusi ar „a” – kā „Meravingi”. No dažādām zināmām dinastijas vārda rakstībām dažādās valodās viņa ir izvēlējusies tieši šo, jo viņai ir svarīgi, lai vārdā izskanētu zilbe „ra”. Gan šajā vārdā, gan visos pārējos saules cikla darbos zilbe „ra” apzīmē ēģiptiešu saules dievu Ra jeb pašu Sauli.
Līdz ar to, nemaz neminot visus pārējos ceļus, kas šajā mītā saplūst vienā, mēs arī caur Ēģipti nonākam pie Raiņa. „Ra” viņa vārdā esot „saule”, „i” esot „un”, un „nis” apzīmējot visu to, ko saule apspīd. Bez saules un tās gaismas nekas jau arī nevar pastāvēt. Tāpēc nekā cita, kā tikai pašas saules un saules apspīdētā, arī nav. Ir tikai Rainis, un viņa vārdā ir izteikta visa esamība.

Agnese Gaile-Irbe
Skats no izstādesSkats no izstādesRA i nisRA i nis
Skats no izstādes
Skats no izstādes
Rusu karaļi
Saules valsts
Kristīne Kursiša _ Ārpus kontroles _ 26.09. - 22.10. 2009.
Mūsu laika ikonas _ 27.10. - 14.12.2009.
ARCOmadrid 2010 _ Gints Gabrans _ 17. - 21.02. 2010.
Jānis Blanks _ Personālizstāde _ 27.03. - 30.04.2010.
Ivars Drulle _ Balstīts uz patiesiem notikumiem _ 27.04. - 10.06.2011.
Ernests Kļaviņš _ Karš starp titāniem un rūķīšiem _ 28.11. - 02.12.2011.
Krišs Salmanis _ Uzticēšanās trauslums _ 28.05. - 27.07.2012.
Andris Breže _ Miera Dzīve _ 5.10.2012. - 09.01.2013
Ivars Drulle _ Jums tūlīt atlaidīs _ 22.11.2013. - 24.01.2014.
Molekulārās Dzīves Metamorfozes _ 20.06. - 15.08.2014
Aija Zariņa _ RA i nis _ 26.02. - 20.03. 2015
Andris Breže, Krišs Salmanis _ 05.05 - 05.06. 2015.
Camille Henrot, Māra Brīvere, Daiga Grantiņa _ Haosa Harmonija _ 9.06.-5.09.2016.
Ēriks Apaļais _ Le Cygne _ 07.09. - 14.10.2016.
Ivars Drulle _ Manai Dzimtenei _ 30.11.2016. - 20.01.2017.
Amalie Smith _ ΜΗΧΑΝΙΚΟΣ _ 10.04. - 19.05.2017.
Kopā viens EVELĪNA VIDA un ANDRÉ VIDA 29. 05. – 21.07.2017.
ĒRIKS APAĻAIS Institucionālās spēles 17.11. 2017. - 26.01.2018.
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