Spectacular outbreaks against the Portuguese receive regular scholarly attention. Resistance qualifies as an act against the colonial state, and in doing so, the dominant castes have succeeded in misrecognizing their social dominance. Fixing dominance on the colonial state narrows the agency of resistance and, consequently, produces a framework that leads to an emphasis on the formal properties of colonial power, ignoring its local and micro-context in which the dominant castes are deeply implicated. In addition, the dominant castes are relocated and redefined as primordial nationalists whose every act signals resistance. These two tendencies on the notion of resistance have been in vogue for at least a century, and the problem—existence of local dominance—is held in analytical abeyance. This article analyses the scholarly framework on the concept of resistance in Goa and examines the interplay of subaltern resistance, more particularly through identity and temple ownership with the workings of power.

中文翻译：

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果阿的历史，身份和次生抵抗

学术界经常关注针对葡萄牙人的壮观爆发。反抗有资格作为对殖民国家的一种行为，在这种情况下，优势种姓成功地误解了他们在社会上的统治地位。将统治权固定在殖民国家上会缩小抵抗的力量，因此，产生了一个框架，导致人们强调殖民权力的形式特性，而忽略了其与地方社会和微观背景相关的统治阶级。此外，占统治地位的种姓被重新安置并重新定义为原始民族主义者，其每一次举动都标志着抵抗。至少在一个世纪以来，关于抗拒概念的这两种趋势一直很流行，并且分析中止存在着这个问题（局部优势地位的存在）。