I am nothing if not of "modern Western cultural heritage" (in quotes because I still don't know what that means to the poster who wrote it originally, but I mean that I'm not from anywhere else, and I'm not self-consciously trying to live a neo-Luddite lifestyle or whatever), and there is much in Orthodoxy that appeals to me. So much so that I converted to it a few years ago. But those things are not things like what's in the list posted by the OP. It doesn't seem like a bad list (as far as I know; it's been a long time since I've visited a Byzantine church), but if customs such as those were or are enough to break or make a person, then I'd seriously question what exactly might be at the root of such an internalizing of what seems like it is at least intended as helpful advice. Truthfully, and I hope this doesn't come off as mean-spirited because I do not mean it that way, my experience tells me that a lot of what being a convert is in a practical sense involves taking whatever seemingly offensive/limiting/callous/nosy/rude/baffling thing an Egyptian person has said or done before me and reminding myself that they do these things because in their own native cultural context they're the things that people do to show interest, caring, love, and other good things toward other people. Nobody is set out to offend, limit, or judge me. Everybody can see that I'm not Egyptian, and my particular church, while being historically rooted in Egypt and drawing the vast majority of its communicants from there, in the end is not about being Egyptian. It helps to read over the list of commemorations and the sayings of the desert fathers sometimes and remember that at a time before Egypt was under the yoke of the Arabs, it wouldn't have seemed out of the ordinary to find Romans (those arch-Westerners such as St. Arsenius, St. Maximus, and St. Domatius), Greeks (too many to name!), Syrians, Persians (St. John the Persian), Ethiopians, Sudanese, and every other type of person under the sun traveling to Egypt, as it was a center of world Christianity.
Certainly some of the things I do must seem offensive or at least confusing to the community I am a part of (I should hope they are used to me by now after three years of my presence in the church, but I couldn't say), but this is the messy but necessary world of communion as it is outside of helpful guides like those of the OP -- the "bearing with one another in love, endeavoring to keep the unity of the spirit in the bond of peace" that is at the center of how we are to consider one another. Because in the end what makes us all Orthodox is not that we all do the same things or come from the same places, but that we all confess the same confession and receive from the same cup. The particulars of exactly how we affirm even those things may vary from place to place (maybe less so among the Byzantines, but I'm thinking here for instance of the differences between, say, the Armenians and the Copts), but we affirm them. All else is cultural window-dressing, though it may be important as a means to get the most you can out of the liturgy or any particular aspect of the church you're sitting (or standing, or kneeling, or whatever) in.
I spent eleven days this month in a Coptic monastery in NY doing fieldwork for my thesis, and in my time away from making recordings, conducting interviews, etc., I spent a lot of time in discussion with the monk who had been my initial contact with the community. I, like the other people visiting there (including people from as far away as the Netherlands, who were born Dutch and not recent immigrants to Europe), asked him many questions about things we had always wondered concerning the rites of the Church, as he is known to know the "right way" of doing things and its reasons, and it was amazing to learn just how much of what is taken to be perhaps pious custom (in the sense that some of these things even vary considerably within Egypt, so even though they are liturgical and not a matter of manners they're still "local custom", broadly speaking) is at the same time deeply imbued with meaning that would be easy to miss if you didn't know exactly what this or that gesture meant and why it is done at that moment and in that manner. So I think guides like that in the OP can ultimately be helpful, but they have to be viewed by both those who read them and those who produce them as intended to help, not to lay down ironclad rules which are to be set in stone forever and ever amen.
What is most important for me as a Westerner in an 'Eastern' church is to behave according to common-sense norms that make the liturgy and even the agape meal after it (or anything else we might be doing) a true act of worship, fellowship, and love (in other words, no different than how a Westerner or anyone else should be behaving in a Western church, either). By repeated exposure, I have learned what this means for Egyptians, and I know what this means for me too, and I see that there is not so much distance between us in that regard (else I would not have become Coptic Orthodox in the first place). But if that means, for example, that I do not chant every tune perfectly, or I have not accustomed myself to the rapid-fire reading of the psalms involved in communal praying of the Coptic book of the hours, then well...that's life. I do what I can do, and others do what they can do (and believe me, not every Egyptian is "good" at these things, either, whatever that might mean), and striving in this way together is what constitutes the true work of the people that is the liturgy, and the midnight praises, and the everything else outside of these supposedly off-putting rules and regulations that mostly aren't all that limiting when you remove yourself and your ego as the arbiter of what is good and right to do in the worship of God based on transitory concerns of comfort and illusory safety in sameness which doesn't actually exist even in entirely Western and modern churches. "He must increase, but I must decrease".
Orthodoxy is, among many other things, a way to decrease so that He may increase. That is what it offers to "people of modern Western heritage", as well as everyone else.