For modern synagogue practices and some information about their history the Jewish Virtual Library and Wikipedia have a few articles that might be helpful, but again, this pertains to tradition about history as much as real history, and the available information is almost all post-temple era.
http://www.jewishvirtuallibrary.org/jsource/Judaism/torah_reading.html
http://en.wikipedia.org/wiki/Torah_reading
http://en.wikipedia.org/wiki/Jewish_services

Regarding the synagogues of the first century, I would expect that what Paul describes as decorum for the church in 1 Cor 14:27-35 was very similar to the decorum of a synagogue meeting in those days, particularly among the diaspora. Taking turns speaking, otherwise sitting and listening respectfully.

While standing to read, as Jesus did in Luke 4:16, may have been the normal custom, there are a couple of things to note in that passage. One is that Jesus did read from Isaiah, the Prophets, not the Law/Torah. Another is that he "found the place", leaving at least an impression that he may have chosen the passage, rather than reading a passage that was part of an assigned pattern (as is the norm in the post-temple synagogue, readers do not choose their own passage to read). Nor in the rabbinic synagogue would it be typical for a reader chosen from the "regular" members to explain the passage he had read. If that was customary in Jesus' day, it certainly passed away later. The attitude toward Jesus in Nazareth makes it seem unlikely that he was regarded as a teacher or rabbi there.

The NIV Study Bible offers the comment on Luke 4:20 that "it was customary to stand while reading scripture (v.16) but to sit while teaching (Mat 5:1, 26:55, Jn 8:2, Ac 16:13)." Unfortunately, they prove far too much with selective citations, since while Jesus did sit to teach sometimes, on mountainsides or in temple courts, Jesus also stood to address crowds in the temple courts (Jn 7:37), and taught crowds while standing by the lake (Luke 5:1), and of course the apostles declared God's wonders and taught crowds while standing both in private assembly and public, including the temple courts (Acts 1:15, 2:14, 5:20) and also of course Paul may have sat by the riverside in Philippi but also stood to teach in the synagogue in Antioch of Pisidia (Acts 13:16) when invited to share some word of encouragement with the congregation, after the readings of the Torah and the Prophets (Acts 13:15).

When I read Jesus' statement in Matt 23:2-4, he told his people they had to listen to the teachers of the law and the Pharisees and do what they say, because they sit in Moses' seat. He also says not to follow their practices and that their teachings made it difficult for people to follow God. He surely wasn't saying to follow their interpretation of the Law, their practices of ritual cleansing, their practices of Sabbath severity, etc. He had warned his disciples against the "yeast" (teachings) of the Pharisees and Sadducees in Matt 16:1-12. He had repudiated the teachings of the scribes and Pharisees as "doctrines of men" that were far from God and destined to be uprooted in Matt 15:1-14, calling them blind guides. It makes no sense to me that in Matt 23:2-4 he would tell people to follow their interpretation of the law, their teaching on the law, when he repeatedly warned his disciples against accepting their traditions and interpretations. The reference to "Moses' seat" must have set a parameter for his listeners that told them just what to listen to, only a specific aspect of what those folks who loved to be in the spotlight said, and not to throw out God's truth along with the human traditions, as it were. That is why I was struck by a lecturer's comment on the Moses' seat in the synagogue at Chorazin 15 years ago, referring to it as a place of honor from which the Torah was read, offering an insight into what Jesus was referring to. The seat of Moses almost certainly evoked, in the minds of Jesus' first audience, a literal seat in the synagogue, several examples of which are known among the very scant ruins of synagogues from that era. Exactly how that seat was utilized in regard to the reading of Moses is of course an interpretation, and not factually provable, and any interpretation ought to be consistent with the evidence (including Jesus' constant friction with the Pharisees and teachers of the law over the interpretation of the law). Connecting the seat with the reading of the Torah makes sense to me, whether the occupant of the seat stood up to read and then sat back down, or read from the seat, it seems consistent with what we do know, and consistent that Jesus was advocating listening to what the "elite" read, when they presented Moses' words, while not advocating their interpretation of those words or practice of customs that missed the spirit of that message.