In the last decades of the twentieth century, thousands of Mayas were expelled, often violently, from their homes in San Juan Chamula and other highland communities in Chiapas, Mexico, by fellow Mayas allied with the ruling Institutional Revolutionary Party (PRI). State and federal authorities generally turned a blind eye to these human rights abuses, downplaying them as local conflicts over religious conversion and defense of cultural traditions. The expelled have organized themselves to fight not only for religious rights, but also for political and economic justice based on a broad understanding of human rights.

This pioneering ethnography tells the intertwined stories of the new communities formed by the Mayan exiles and their ongoing efforts to define and defend their human rights. Focusing on a community of Mayan Catholics, the book describes the process by which the progressive Diocese of San Cristóbal and Bishop Samuel Ruiz García became powerful allies for indigenous people in the promotion and defense of human rights. Drawing on the words and insights of displaced Mayas she interviewed throughout the 1990s, Christine Kovic reveals how the exiles have created new communities and lifeways based on a shared sense of faith (even between Catholics and Protestants) and their own concept of human rights and dignity. She also uncovers the underlying political and economic factors that drove the expulsions and shows how the Mayas who were expelled for not being "traditional" enough are in fact basing their new communities on traditional values of duty and reciprocity.

Until the eighteenth century, Western societies were hierarchical ones. Since then, they have transformed themselves into societies dominated by two features: participatory democracy and the protection of human rights. In Modern Isonomy, distinguished political theorist Gerald Stourzh unites these ideas as “isonomy.”
 
The ideal, Stourzh argues, is a state, and indeed a world, in which individual rights, including the right to participate in politics equally, are clearly defined and possessed by all. Stourzh begins with ancient Greek thought contrasting isonomy—which is associated with the rule of the many—with “gradated societies,” oligarchies, and monarchies. He then discusses the American experiment with the development of representative democracy as well as the French Revolution, which proclaimed that all people are born and remain free and with equal rights. But progress on the creation and protection of rights for all has been uneven. Stourzh discusses specifically the equalization of slaves, peasants, women, Jews, and indigenous people. He demonstrates how deeply intertwined the protection of equal rights is with the development of democracy and gives particular attention to the development of constitutional adjudication, notably the constitutional complaint of individuals. He also discusses the international protection human rights. Timely and thought-provoking, Modern Isonomy is an erudite exploration of political and human rights.

Framing timely and pressing questions concerning music and cultural rights, this collection illustrates the ways in which music--as a cultural practice, a commercial product, and an aesthetic form--has become enmeshed in debates about human rights, international law, and struggles for social justice. The essays in this volume examine how interpretations of cultural rights vary across societies; how definitions of rights have evolved; and how rights have been invoked in relation to social struggles over cultural access, use, representation, and ownership. The individual case studies, many of them based on ethnographic field research, demonstrate how musical aspects of cultural rights play out in specific cultural contexts, including the Philippines, China, Hawaii, Peru, Ukraine, and Brazil.

Contributors are Nimrod Baranovitch, Adriana Helbig, Javier F. Leon, Ana María Ochoa, Silvia Ramos, Helen Rees, Felicia Sandler, Amy Ku'uleialoha Stillman, Ricardo D. Trimillos, Andrew N. Weintraub, and Bell Yung.