For hegemonic discourses of representation, critical scholars have paid intense attention to the U.S. nationalism politicizing the xenophobic hierarchy of differences. Aligning with anti-essentialist frameworks of identity construction, queering the global Filipina body signifies a rhetorical space of intersectional resistance where diasporic figures are racialized, gendered, and classed to facilitate the U.S. imperialism and purify the American national identity simultaneously. Within these inter/transcultural contexts, Velasco incorporates their anti-imperialist feminist standpoints to contest the racial heteropatriarchal structure of transnational exploitation. The book uncloaks the presence of nationalist ideologies in defending the subjugation of Third World migrants.Contextualizing diasporic experiences in a heritage language program at the University of the Philippines at Diliman, chapter 1 reflects the gendered tropes of geopolitical representation in which balikbayans (U.S.-born citizens and migrants of Filipina/o descent returning to their homeland) perform masculinism to claim their U.S. national belonging. Balikbayan's diasporic nationalism is thus depicted through the relatedness with masculine America contrasting the normative symbol of feminized others. The articulation of feminized Philippine nation accentuates the U.S. heteropatriarchal legacy by juxtaposing the imperialist symbol of American masculinity with the inferior situatedness of gendered and sexualized Filipina/o body. Balikbayans then manifest their U.S. diasporic identity or American attachment in their homeland of the Philippines by demonstrating whitewashed heterosexual performances: “male, heterosexual, working class, American born, and English speaking” (p. 39). The racial gendered proximity/assimilation to the U.S. masculine empire signifies a discursive filter for identitarian inclusion where balikbayans manifest their claims of representational belonging. Challenging these heteropatriarchal conditions of identitarian negotiation, Velasco portrays Filipina/o immigration as an intervention in the U.S. racial and gendered homogenization. The politics of racialized and gendered Filipina/o body reveals a consolidation of the U.S. imperialism where the intersection of heteronormativity and whiteness functions to preserve the national hegemony. Anti-imperialist lenses of diasporic experience envision rhetorical critiques of gender-based nationalism racializing the other. Accordingly, Velasco complicates the queerness of global Filipina bodies through multilayered analysis of intersecting powers that addresses the “unfixing of essentialized relationships between ethnically marked femininity, racialized labor, and female-assigned bodies” (p. 85).Chapter 2 analyzes the complex commodification of gendered and sexual Filipina labors within the imperialist structure of global capitalist exploitation. In this vein, the dehumanization of transnational labor migration and simplistic conflation of Filipina bodies and sex workers function as the discursive violence of U.S. exceptionalism. Velasco examines the impacts of global capitalism in mapping the peripheral terrorization of Third World countries. The binary discourse of modernity between Western and Oriental economies defends the materialistic myth of American savior. The transnational exploitation of labor migration becomes obscured by the ideological rhetorics of American rescue or advantageous site for life improvement. Gendered discourses of Third World body signifies heteronormative logics of the superior masculine America justifying their dominance over Orientalized others. The substitution of imperialist enslavement with gendered immigrant labor (e.g., sex worker, feminized industry workforce) characterizes the U.S. neocolonial control in which the global capitalism relies on racialized cis-hetero-able-productive bodies to facilitate the white heteropatriarchal influence. Critiquing the U.S. nationalism as an ideological basis on Filipina gendered racialization, Velasco dismantles the deceptive discourse of American progressive veneers advancing global women's freedom while obfuscating capitalist reality of transnational economic extraction.Chapter 3 demonstrates Velasco's counternarratives of Filipina gender roles in the U.S. heteronormativity of Asian women hypersexualization and also in the American homonationalism embedded in LGBT cultural politics. Through representations of Mail-Order Bride (M.O.B.) in the heterosexual relationship, Velasco argues the historization of feminized Asianness in normalizing Filipina bodies as objects of sexual subservience including transnational sex workers and world bride commodities. These racialized fetishes not only emphasize the inherent constellation of masculine imperial power during the U.S. military presence in Pacific territories but also romanticize the Asian feminine submissiveness within postcolonial contexts of interracial kinships. In terms of homonationalist politics subjugating Filipina workers, Velasco unpacks the neocolonial exploit of transnational women as second-classed workforce marking the assigned Third World body for neoliberal occupations. Positioning the imagination of gendered Filipina servants in the U.S. affective industry of LGBT cultures illuminates the capitalist extraction of racial others. This commodification of transnational Filipina women epitomizes an imperialist institutionalization of differences among race, ethnicity, immigration, and citizenship privilege driven by the U.S. nationalism in LGBT politics. Questioning the intersection of race and class status in neoliberal spirits of sexual and gendered movements, Velasco uncloaks the presence of racism within U.S. mainstream LGBT communities.Chapter 4 focuses on the political implications of Cosmic Blood parodical art performances where counterhegemonic discourses visualize the sexual, gendered, and racial queerness to critique the temporary superstructure of normativity. The ambiguous codes of race, sexuality, and gender through Filipina body portrayals reveal the contesting taxonomy of differentials. Queering global Filipina body thus facilitate a rhetorical space of disidentification with identitarian norms oppressing the performance of difference or nonconformity. Situating Filipina gendered racial bodies in the interdependent context of imperialism, colonialism, capitalism, racism, sexism, classism, and ablism, Velasco highlights the white heterosexual settlers’ project in queering multifaceted modes of reading on transnational migrants.Queering the global Filipina body makes a significant contribution to the Asian American studies in terms of how gendered racialized representations are constituted by the binary opposition of Western civilization and Oriental subordination. Through intersectional lenses of diasporic anti-imperialist standpoint, Velasco theorizes how the U.S. nationalism reinforces strategic Asianness to affirm its American heteropatriarchal norms. Velasco's intersectional critiques elucidate the representational hyphen of Asian/American identity where racial, gender, and sexual deviance is legitimized for (re)establishing the white heterosexual settlers’ domination on oppressed groups. Velasco problematizes the essentialist tenet of national differences regulating the Asianness in stereotypical representations. Rather than demanding the cultural inclusion that compels the white cis-hetero-able assimilations, Velasco reconstructs Asianness in decolonializing epistemological privilege of spatial stability on racial identification. Asian space is thus a symbol of mutability or relational situatedness where the social process of transnationality complicates the identitarian performance among power relations. Velasco's contribution in the anti-essentialist geopolitics of Filipina body brings about intellectual challenges of understanding the multiplicity of conflicts in Asian performativity in response to the dynamic mechanism of white heterosexual hegemonic maintenance.For scholars of LGBTQ studies, queering the global Filipina body highlights the codependence of race and gender in unveiling the queer neoliberal logics of difference. Velasco draws queer scholars’ attention to the presence of U.S. nationalism that prevents their ability to address the tension of race, migration, and labor in sexual and gendered activism. Velasco's intersectional analysis of the gendered racialized commodification interrogates the invisibility of imperialist capitalism in maintaining homonationalist ideologies among U.S. mainstream LGBTQ communities. Velasco's counterhegemonic rhetorics of difference, identity, space, and culture challenge essentialist structures of normativity to band diverse minoritized communities of race, sexual orientation, gender, and class together for resisting the systemic oppression. Asian/American critical scholar may therefore consider queering their bodily materials in contact with the traditional white heteropatriarchal system to rationalize their unique experiences of diasporic/transnational/international standpoints.