Urbanities, Vol. 8 · No 1 · May 2018 © 2018 Urbanities 50 Between Formal and Informal Work: Entrepreneurialism in Colombia Julián Medina-Zárate (Cardiff University, U.K.) medinazaratej@cardiff.ac.uk This article explores perspectives for the application of multi-sited ethnography in the study of the Colombian formal and informal world of work in relation to entrepreneurial practices that can be traced in the local and global contexts. The core idea is that, in neoliberal globalisation, the Colombian world of work is expressed in diverse ways that cannot be studied as isolated phenomena. Instead, they must be examined in relation to broader contexts and to the juxtapositions and synergies between different systems. A multi-sited ethnography provides a framework to understand the entrepreneurial field of Bogotá in terms of movements, forces and imaginaries. The emerging reflections stimulate criticism of the division between formal and informal work and encourage an understanding of the different expressions of work around the world as interconnected and interdependent. Keywords: Entrepreneurship, discursive practices, informal work, formal work, precarity, subjectivity. Introduction A fascinating figure arises while I research about identities and subjectivities of precarized entrepreneurs around the world. His name is San Precario di Milano (Saint Precarious of Milan). He is a Catholic saint who appeared on February 29 of 2004 in protest against precarization of work in Italy. San Precario is the patron saint of all precarious workers: the flexible workers, the temporary employees, the informal workers and, in general, all those workers who experience at different levels the insecurity and vulnerability of neoliberal regimes of work. That is why this Saint has no nationality, even if he appeared in Italy for the first time. What catches my attention is the attempt to represent a common base to express and to make visible the conditions of workers that experience precarity, intended as the embodiment of the power relations and forces that constitute the state of this condition under neoliberal capitalism (Tsianos & Papadopoulos 2006). So, this image is used by many different groups, such as workers of the fashion industry in Milan, Mc Donald’s workers from Paris or feminists in Spain, the Precarias (Shukaitis 2007). Immediately, this makes me ask, who else could pray to or ask for help of San Precario in Colombia? Could it be the sub-employed workers that are searching for more hours of work to earn sufficient money to subsist? Could it be the street sellers who work in insecure and inadequate contexts while making just the basics to live? Further, what about the ‘formal’ employees of creative industries that are paid by product, independently of the time they invest in each duty? Also, what about the academic workers who have to deal with a combination of academic, bureaucratic and administrative tasks, which impairs the formal academic and educative activities? And what about the self-employed workers and entrepreneurs who invest both their capital and their workforce because of the lack of job opportunities, forcing them to make work the core of their existence? In many ways, San Precario represents all these workers. Even though their professional and economic backgrounds are different, using a material image to represent them is a robust strategy oriented to find shared experiences that configure the injustices and inequities of the globalised neoliberalism. For this reason, San Precario will be the principal character of this