, « Land occupied a fundamental position in the lives and the thought of both peoples. Each possessed a system of property law, which served to allocate rights to use land so as to prevent conflicts from arising. But those systems differed dra, Inquiry, vol.24, pp.807-852, 1999.
, (dir.), La représentation de la nature devant le juge : approches comparative et prospective, Verti-gO, n.22, Hors-série Septembre 2015, Edition Kindle (empl. 1678-2252) avec les références concernant l'historique ; V. David, La nouvelle vague des droits de la nature. La personnalité juridique reconnue aux fleuves Whanganui, Gange et Yamuna, in «Revue juridique de l'environnement, Legal Personality as a Vehicle for Recognising Indigenous Peoples' Relationships to Water?, in «Australian Indigenous Law Review», vol.14, pp.409-424, 2009.
, The Pluralism of River Rights in Aotearoa, New Zealand and Colombia, The Journal of Water Law», vol.25, pp.283-293, 2018.
, « the creation of Te Awa Tupua in New Zealand was a pragmatic way to alter ownership arrangements for the bed of the Whanganui River through legislation, without causing too much disruption to existing management structures, whilst simultaneously settling Whanganui Iwi's long-standing, Treaty of Waitangi claims, vol.23, issue.1, p.7, 2018.
, Personifying the Whanganui River. Ecological Solution or Political Stratagem?, in «Books and Ideas, 2017.
, Beyond Human Ownership"? Property, Power and Legal Personality for Nature in Aotearoa New Zealand, «Journal of Environmental Law, vol.30, pp.207-234, 2017.
, The Crown acknowledges the national importance of the Whanganui River and its contribution to New Zealand's development
, 304 : « the agreement shows that creative jurisprudence and experimental practice are possible. Rather than defining waterways and forests and fisheries as "common pool resources, Tears of Rangi : Water, Power, and People in New Zealand, cit., p