City of Screens: Imagining Audiences in Manila’s Alternative Film Culture ed. by Jasmine Nadua Trice (review)

658 populated by Ilocanos, it should not be described as an “Ilocano province of Pangasinan” (96). Rather, it should have been simply stated that the person came from the Ilocano-dominated part of Pangasinan. Pulsiguan (118) should be Palsiguan. After finishing the book, the reader still has several questions left unanswered. Of all the places where the Augustinians did their ministry, why were they able to organize the zanjeras in Ilocos but not in others? Was there an existing indigenous communal irrigation practice in Ilocos prior to the coming of the Spaniards? To this second question, it appears that Rivera sides with the theory that the Augustinian priests introduced Spanish irrigation models in Ilocos. In Andrés Carro’s Vocabulario ilocoespañol (Establecimiento Tipo-Litográfico de M. Pérez, Hijo, 1888), however, paayás is an Ilocano term that means zanja de regadío or irrigation ditch. There are other indigenous terms related to farming and irrigation. It would be interesting to compare zanjeras with the irrigation customs of the Ifugao and the Bontoc. More important, though, would be a comparison with the Tinguian, the nearest kin of the Ilocanos, whose rice customs were documented by Fay-Cooper Cole and whose ethnology was studied earlier by Isabelo de los Reyes.