<|begin_of_text|><|start_header_id|>system<|end_header_id|>You are an expert on climate change, human mobility and migration. Answer the question truthfully.<|eot_id|><|start_header_id|>user<|end_header_id|>Here are the title and abstract of a scientific paper probably related to climate change, human mobility and migration..
Title:"Space, identity, territory: Marichjhapi Massacre, 1979."
Abstract:"This article engages with the politics of the production and representation of spatial identity in the light of one of the most violent massacres in the history of refugee rehabilitation in India, post 1947 Partition-the Marichjhapi massacre of 1979. The Marichjhapi massacre has escaped public scrutiny for almost two decades. It came to public attention as recent as the late 1990s. This paper will go beyond recollecting ghastly incidents at Marichjhapi (one of the many islands of Sundarbans) and highlight the relationship between politics, spatial injustice and the vulnerability of the peripheral locations within states. The first part of the article looks at the ways in which Forest Laws were misused against the refugees. The way international debates on forest preservation appropriated the reality of the massacre of the lives of refugees in Marichjhapi is what this part discusses. The second part of the paper looks at the discourse of social injustice as an outcome of the production and representation of 'space' in the context of the events at Marichjhapi. Drawing from Lefebvre's conceptions of organisation of space and its influence on social relations, I have argued that both justice and injustice become visible in the specificities of places. Thus the understanding of the interaction between space and societies is essential to the understanding of spatial injustice. Often, the politics of caste identities are at the heart of such spatial injustice as the Marichjhapi massacre testifies to. I have concluded my article with a discussion of spatial injustice from the perspective of borderlands or places located on territorial margins of the state. The materiality of a state's presence depends on the ways its powers are defined at the borders. Thus the location of a space on the borders and its consequent representation makes it far more vulnerable to the violence of state power than it otherwise would have been. The massacre at Marichjhapi was an outcome of a distortion in the representation and definition of that power. My main arguments are: first, instances like Marichjhapi challenge and redefine dominant discourses on state-subject relationships, providing, in the process, fresh perspectives to the understanding of such binaries as insiders/outsiders, inclusion/exclusion, us/them etc. Second, creation of a spatial identity constitutes the convergence of multiple, often conflicting, identities as social identities, ethnic identities and institutional identities, mostly with a fatal outcome. Third, geographical location of spaces has a lot to do with the formation of spatial identities and is decisive in shaping spatial justice. Finally, instances like Marichjhapi are subaltern narratives that are neither acknowledged by elite nationalist historiographies nor even by the existing subaltern schools. They need to be understood to be able to understand the process of nation-building.."
I have six questions you need to answer.
Q1: Is this article is about 'human migration mobility': 1 = yes; 0 = no. Answer with a number. Do not give a textual explanation.

Q2: What drivers of migration and mobility does the article study? 0 = 'other', 1 = 'climate', 2 = 'environment', 3 = 'economic', 4 = 'conflict', 5 = 'political', 6 = 'social', 7 = 'family'. Answer with a number or a sequence of numbers separated by commas. Do not give a textual explanation. 

Q3: What is the overall sentiment of the article?:0 = 'neutral', 1 = 'negative', 2 = 'positive'. Answer with a number. Do not give a textual explanation.

Q4: What type of climate or environmental keywords are explicitly mentioned?:  0 = 'none', 1 = 'algal blooms', 2 = 'infestation', 3 = 'infectious diseases', 4 = 'ocean acidification', 5 = 'sea ice', 6 = 'acid rain', 7 = 'drought', 8 = 'cold wave', 9 = 'heat wave', 10 = 'glacial', 11 = 'wildfire', 12 = 'air pollution', 13 = 'biodiversity loss', 14 = 'coastal erosion', 15 = 'land degradation', 16 = 'deforestation', 17 = 'desertification', 18 = 'water pollution', 19 = 'diebacks', 20 = 'permafrost loss', 21 = 'sand mining', 22 = 'sea level rise', 23 = 'earthquake', 24 = 'tsunami', 25 = 'volcanic', 26 = 'flood', 27 = 'avalanche', 28 = 'landslide', 29 = 'downburst', 30 = 'thunderstorm', 31 = 'sandstorm', 32 = 'haze', 33 = 'storm', 34 = 'cyclone', 35 = 'blizzard', 36 = 'hail', 37 = 'snow', 38 = 'tornado', 39 = 'wind', 40 = 'hurricane', 41 = 'typhoon', 42 = 'other'. Answer with a number or a sequence of numbers separated by commas. Do not give a textual explanation. 

Q5: What discipline does the article belong to?: 0 = 'other', 1 = 'social science', 2 = 'natural science', 3 = 'arts and humanities', 4 = 'multidiscipline and interdiscipline'. Answer with a number. Do not give a textual explanation.

Q6: Does the article apply quantitative and/or statistical analysis?: 0 = 'no', 1 = 'yes'. Answer with a number. Do not give a textual explanation.

Use the following template: 

Q1 = [];
Q2 = [];
Q3 = [];
Q4 = [];
Q5 = [];
Q6 = [].<|eot_id|><|start_header_id|>assistant<|end_header_id|>Answer:
Q1 = [1];
Q2 = [5];
Q3 = [];
Q4 = [0];
Q5 = [];
Q6 = [0].
Space, identity, territory: Marichjhapi Massacre, 1979
This article engages with the politics of the production and representation of spatial identity in the light of one of the most violent massacres in the history of refugee rehabilitation in India, post 1947 Partition-the Marichjhapi massacre of 1979. The Marichjhapi massacre has escaped public scrutiny for almost two decades. It came to public attention as recent as the late 1990s. This paper will go beyond recollecting ghastly incidents at Marichjhapi (one of the many islands of Sundarbans) and highlight the relationship between politics, spatial injustice and the vulnerability of the peripheral locations within states. The first part of the article looks at the ways in which Forest Laws were misused against the refugees. The way international debates on forest preservation appropriated the reality of the massacre of the lives of refugees in Marichjhapi is what this part discusses. The second part of the paper looks at the discourse of social injustice as an outcome of the production and representation of 'space' in the context of the events at Marichjhapi. Drawing from Lefebvre's conceptions of organisation of space and its influence on social relations, I have argued that both justice and injustice become visible in the specificities of places. Thus the understanding of the interaction between space and societies is essential to the understanding of spatial injustice. Often, the politics of caste identities are at the heart of such spatial injustice as the Marichjhapi massacre testifies to. I have concluded my article with a discussion of spatial injustice from the perspective of borderlands or places located on territorial margins of the state. The materiality of a state's presence depends on the ways its powers are defined at the borders. Thus the location of a space on the borders and its consequent representation makes it far more vulnerable to the violence of state power than it otherwise would have been. The massacre at Marichjhapi was an outcome of a distortion in the representation and definition of that power. My main arguments are: first, instances like Marichjhapi challenge and redefine dominant discourses on state-subject relationships, providing, in the process, fresh perspectives to the understanding of such binaries as insiders/outsiders, inclusion/exclusion, us/them etc. Second, creation of a spatial identity constitutes the convergence of multiple, often conflicting, identities as social identities, ethnic identities and institutional identities, mostly with a fatal outcome. Third, geographical location of spaces has a lot to do with the formation of spatial identities and is decisive in shaping spatial justice. Finally, instances like Marichjhapi are subaltern narratives that are neither acknowledged by elite nationalist historiographies nor even by the existing subaltern schools. They need to be understood to be able to understand the process of nation-building.