A/HRC/21/45 Miguel Alfonso Martínez on treaties, agreements and other constructive arrangements between States and indigenous populations (E/CN.4/Sub.2/1999/20). He will also build on the work of the family of special rapporteurs of the Human Rights Council, the General Assembly and the Commission on Human Rights, in particular with respect to resolutions on the right of peoples to peace (Assembly resolution 39/11 and Commission resolution 2002/71). The pertinent conventions and directives of specialized agencies, such as the International Labour Organization (ILO), will be incorporated into the analysis of thematic issues in future reports. C. Ethical and historical perspective 23. It is appropriate to recall that the objectives of the present mandate reflect aspirations expressed by the leaders of many countries, even before the creation of the United Nations. For instance, President Franklin Roosevelt of the United States of America articulated universal hopes in his ―Four Freedoms‖ address of 6 January 1941, notably the freedom from want and the freedom from fear. These principles were confirmed in the eight-point peace plan known as the Atlantic Charter of August 1941, subsequently adhered to by 26 governments in the Declaration by United Nations of 1 January 1942. Article 2 of the Atlantic Charter stipulates that the anti-Hitler coalition ―desire to see no territorial changes that do not accord with the freely expressed wishes of the peoples concerned‖; its article 3 provides that ―they respect the right of all peoples to choose the form of government under which they will live‖, its article 4 commits States to promote ―the enjoyment by all States, great or small, victor or vanquished, of access, on equal terms, to the trade and to the raw materials of the world which are needed for their economic prosperity‖; and its article 8 reaffirms the need for disarmament. 24. For centuries secular and religious thinkers have promoted peace and social justice. A central thesis of Immanuel Kant‘s philosophy was the imperative to recognize that humans are ends and should not be used as mere means to an end. Mahatma Ghandi propounded the philosophy of satyagraha7 in his campaigns to reform Indian society and to 7 10 Corr.1), endorsed by the Commission on Human Rights and the Economic and Social Commission but never elevated to the General Assembly for adoption. The first United Nations High Commissioner for Human Rights stated at the opening of an expert consultation convened by Mr. AlKhasawneh in February 2007: Sub-Commission resolutions 1994/24, 1995/13 and 1996/9 recognize ‗that practices of forcible exile, mass expulsions and deportations, population transfer, ‗ethnic cleansing‘ and other forms of forcible displacement of populations within a country or across borders deprive the affected populations of their right to freedom of movement.‘ But I would go further, because the right to live in one‘s native land is a very precious and fundamental right. Compulsory population transfers, including the implantation of settlers and settlements are a serious matter, not only because they affect many people, but also because they violate the whole gamut of civil and political rights, economic, social and cultural rights. See further A. de Zayas ―Forced population transfer‖ in Wolfrum, ed., Max Planck Encyclopedia of Public International Law, Vol. IV (2012) 165-175; Felix Ermacora et al., Grundrechte der europäischen Volksgruppen (1993); Christian Tomuschat, ―Das Recht auf die Heimat: Neue rechtliche Aspetke‖ in J. Jekewitz et al., eds., Des Menschen Recht zwischen Freiheit und Verantwortung (1989) pp. 183–212. Satyagraha (Sanskrit), ―insistence on truth‖, is a philosophy relating to non-violent resistance.