Filipinos have been a part of the history of the United States and San Diego for over 400 years. The Manila-Acapulco galleon trade ships included Filipinos on sailing expeditions to California, including the port of San Diego. After the Philippines became a territory of the United States in 1898, many Filipinos began immigrating to San Diego. The community grew rapidly, particularly in the 1920s and 1930s. After World War II, Filipino veterans returned with their war brides and the community began to build further. The Immigration Act of 1965 increased Filipino immigration into San Diego to include military personnel, especially those enlisted in the U.S. Navy, as well as professionals. Today Filipino Americans are the largest Asian American ethnic group in San Diego.

In this wide-ranging cultural and political history of Filipinos and the Philippines, Vicente L. Rafael examines the period from the onset of U.S. colonialism in 1898 to the emergence of a Filipino diaspora in the 1990s. Self-consciously adopting the essay form as a method with which to disrupt epic conceptions of Filipino history, Rafael treats in a condensed and concise manner clusters of historical detail and reflections that do not easily fit into a larger whole. White Love and Other Events in Filipino History is thus a view of nationalism as an unstable production, as Rafael reveals how, under what circumstances, and with what effects the concept of the nation has been produced and deployed in the Philippines. With a focus on the contradictions and ironies that suffuse Filipino history, Rafael delineates the multiple ways that colonialism has both inhabited and enabled the nationalist discourse of the present. His topics range from the colonial census of 1903-1905, in which a racialized imperial order imposed by the United States came into contact with an emergent revolutionary nationalism, to the pleasures and anxieties of nationalist identification as evinced in the rise of the Marcos regime. Other essays examine aspects of colonial domesticity through the writings of white women during the first decade of U.S. rule; the uses of photography in ethnology, war, and portraiture; the circulation of rumor during the Japanese occupation of Manila; the reproduction of a hierarchy of languages in popular culture; and the spectral presence of diasporic Filipino communities within the nation-state. A critique of both U.S. imperialism and Filipino nationalism, White Love and Other Events in Filipino History creates a sense of epistemological vertigo in the face of former attempts to comprehend and master Filipino identity. This volume should become a valuable work for those interested in Southeast Asian studies, Asian-American studies, postcolonial studies, and cultural studies.

This “ groundbreaking book . . . is essential reading not only for the Filipino diaspora but for anyone who cares about the mysteries of racial identity” (Jose Antonio Vargas, Pulitzer Prize–winning journalist). Is race only about the color of your skin? In The Latinos of Asia, Anthony Christian Ocampo shows that what “color” you are depends largely on your social context. Filipino Americans, for example, helped establish the Asian American movement and are classified by the US Census as Asian. But the legacy of Spanish colonialism in the Philippines means that they share many cultural characteristics with Latinos, such as last names, religion, and language. Thus, Filipinos’ “color” —their sense of connection with other racial groups—changes depending on their social context. The Filipino story demonstrates how immigration is changing the way people negotiate race, particularly in cities like Los Angeles where Latinos and Asians now constitute a collective majority. Amplifying their voices, Ocampo illustrates how second-generation Filipino Americans’ racial identities change depending on the communities they grow up in, the schools they attend, and the people they befriend. Ultimately, The Latinos of Asia offers a window into both the racial consciousness of everyday people and the changing racial landscape of American society.

The first Filipino settlers arrived in Stockton, California, around 1898, and through most of the 20th century, this city was home to the largest community of Filipinos outside the Philippines. Because countless Filipinos worked in, passed through, and settled here, it became the crossroads of Filipino America. Yet immigrants were greeted with signs that read "Positively No Filipinos Allowed" and were segregated to a four-block area centered on Lafayette and El Dorado Streets, which they called "Little Manila." In the 1970s, redevelopment and the Crosstown Freeway decimated the Little Manila neighborhood. Despite these barriers, Filipino Americans have created a vibrant ethnic community and a rich cultural legacy. Filipino immigrants and their descendants have shaped the history, culture, and economy of the San Joaquin Delta area.

Tucked among the great pioneer destinations on the Oregon Trail is the fertile agricultural area of the Willamette Valley. Today the valley forms the cultural and political heart of Oregon and is home to three-quarters of the state's population. The beginning of the 20th century saw the entrance of Filipinos into the valley, arriving from vegetable farms in California and Washington, fish canneries in Alaska, and from the pineapple and sugar plantations in Hawaii. At the same time, the U.S. territorial government in the Philippines started sponsoring Filipino students, beginning in 1903, to study in the United States. Oregon's two biggest centers of education, today's University of Oregon in Eugene and Oregon State University in Corvallis, became home to Filipinos from the emerging independent Philippine nation. They were mostly male, the children of wealthy Filipinos who had connections. Most of them returned to the Philippines upon graduation; some stayed and created a new life in America.

Filipinos are a community nearly 2.5-million strong in the United States in 2007. At the turn of the 20th century, the first wave of Filipino migration began, continuing until the start of World War II. During this time span, sponsored students, veterans of the Philippine-American War and their families, and young men recruited in the Philippines to serve in the U.S. military or work in California and Hawaii's expanding agricultural industries would all arrive in the United States. On the San Francisco Bay Area's eastern shore, Filipino presence in the labor force transitioned with the region's economic and social evolution from mainly farm and service laborers to industrial workers to professional, administrative, and service workers. Today the East Bay is a vibrant center of the Filipino community's deeply rooted and rich cultural, political, and economic life.

Filipinos arrived in the Washington, D.C., area shortly after 1900 upon the annexation of the Philippines to the United States. These new settlers included students, soldiers, seamen, and laborers. Within four decades, they became permanent residents, military servicemen, government workers, and community leaders. Although numerous Filipinos now live in the area, little is known about the founders of the Filipino communities. Images of America: Filipinos in Washington, D.C. captures an ethnic history and documents historical events and political transitions that occurred here.