82 g) the inadequate and insufficient manner in which said rights are fulfilled by the State worsens the vulnerability of the Community and impedes the development of their collective and individual life aspirations; h) the State has also violated the right to life by not ensuring that the Community and its members are able to live in accordance with their specific manner of life, and to maintain and develop their spiritual and cultural life. Another essential component of the right to life is to give meaning to existence. Human beings live in the world in different ways. We establish relations with others and with things in the world in different ways. That distinctive way of being in the world, of living in the world, gives our lives a meaning, defines a horizon and a future. On this horizon and in this future it is possible to conceive and carry out life plans and aspirations. Without them, human beings’ lives become empty; i) the lands that have historically been inhabited by indigenous communities and peoples are not only their means of subsistence and livelihood, but also the basis of their very existence, the foundation on which they develop their identities and worldviews. In this regard, they are a component of their worldview and of their spirituality and religiosity. Thus, collective survival of indigenous communities and peoples, as a survival of life and of culture, is intimately linked to their land and territory; j) the human, spiritual and cultural tie of the Yakye Axa Community and of its members with their ancestral land is deeply felt by them. The ancestral land of the Yakye Axa Community and the habitat that its members have humanized in this land, in which they have shifted around, molds their past, their present, and their future. It defines the identity of the Community and of its members and it represents the place where it is possible for them to imagine the realization of life aspirations that respect their cosmogony and their cultural practices. The Community’s decision to settle alongside the road, next to their land, waiting to recover it, expresses, in the present time, what this land and this territory mean for the Yakye Axa Community and its members, and k) the State has not ensured the Yakye Axa Community’s return to their ancestral land and to their own territory and habitat. This has harmed the strong tie between the identity of the Community and of its members and their ancestral land. The State has insistently denied the identity of the Yakye Axa Community and its members, and has done so attempting to dilute it, first in the Enxet-Lengua people and then in the Chanawatsan subgroup. The State has also denied the Community’s history and memory, as well as the special meaning of the relationship with their ancestral land and territory for its cosmogony and that of its members. Thus, the Paraguayan State has abridged the right of the Yakye Axa Community and of its members to have their own identity and cosmogony, and to that extent it has violated the right to life, to the detriment of the members of the Community. Pleadings of the State 159. With regard to Article 4 of the Convention, the State alleged that: