 There is an obvious gap in Réaume’s attempt to identify group rights as rights to participatory goods (1994, 123–4). If only groups can have rights to participatory goods, it does not follow that groups can have rights only to participatory goods. They may also have rights to non-participatory goods, such as safe walkways or community health safeguards or coastal defences. Even the claim that rights to participatory goods must be group rights has not escaped challenge. James Morauta (2002) argues that, conceptually, a participatory good could be the object of an individual right. An individual might, for example, have a right to require others to participate with him in speaking his language and those others may be duty-bound to comply if he so insists. That may be a morally unappealing state of affairs but nothing in the logic of rights or participatory goods rules it out (provided that the very nature of the good at issue does not require voluntary participation). The lacuna that Morauta identifies indicates that the proposition that only groups can have rights to participatory goods relies upon more than just the “structural features” of those goods. It relies also upon a moral assumption about the relative standing of the individuals who have interests in, or who lay claim to, a participatory good.