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ABSTRACT. Intra-EU labour migration literature is fairly limited within migration studies and it has seldom considered migrants' embodied experiences and processes of subjectivation as a constitutive element of translocal economic transformations. The present paper focuses on the popular economies enacted by a segment of the migrant working class moving from Vicovu de Sus in Suceava district, Romania to Turin, Italy after 1989 as entangled in the production of "neoliberalism from below" (Gago, 2015). Mobilizing oral histories collected during an ethnographic fieldwork undertaken between 2012 and 2013, I will present some aspects related to the fields of production and reproduction within the movements of migrants belonging to a pentecostal community affiliated to the Cultul Penticostal - Biserica lui Dumnezeu Apostolica. Pentecostalism is here understood as a performative regime of truth and practices (Foucault, 1987; Marshall, 2009), through which migrant bodies perform processes of subjectivation to actively "inhabit" the borders of the State and Capital. Bukovinean pentecostal discourse, through an entrepreneurial drive, a cultural shift towards material prosperity and a strict gendered division of labour, seems to have fostered the creation of a self-organized translocal community whose economic practices obey/re-enact rather than escape/re-signify the dynamics of exploitation and dispossession proper of Romania's peripheral incorporation into contemporary global regimes of production, accumulation and division of labour.
Keywords: intra-EU labour migration, post-communism, subjectivation, pentecostalism, neoliberalism from below
Introduction
Contemporary literature concerned with Central-Eastern European intra-EU labour migration2 is fairly limited if compared with research undertaken about incoming flows of labour from extra-European countries. It is possible to distinguish a " 'social dumping' perspective, which sees intra-EU labour migration as unsettling of existing industrial compromises in Western Europe" from an "'integrationist' perspective, which sees migration as beneficial to economic growth prospects" (Andrijasevic and Sacchetto, 2016: 1). Both hold the limitation of often neglecting migrants' embodied experiences3 (Papadopoulos, Stephenson and Tsianos, 2008) as "a constitutive and antagonistic element of the capital relation" (Mezzadra, 2010). Partially in resonance with the perspective proposed by the theory of the autonomy of migration (Moulier Boutang, 1998; Mezzadra, 2010; Mitropoulos, 2007; Papadopoulos, Stephenson and Tsianos, 2008), I would on the contrary stress the epistemological and political importance of accounting for migrant subjectivities not merely as products of the functioning of State and Capital, but as...