I don't think it's that those sort of things are a problem - they only become a problem where they inhibit the proliferation of the Dhamma.
For example - the nearest Theravada vihara to me (albeit still 30-40km or so away) is Sri Lankan. All the Dhamma services given are in Sinhalese only. Seeing a gap in my local area, monks from another vihara have started doing a bit of a Dhamma circuit, where they visit different locations to teach the Dhamma on a rotating schedule... but once again - Sinhalese only. The choice of language for the Dhamma talks and other services presented by both institutions underpin their intent -i.e. servicing Melbourne's Sri Lankan community (comfort) - not servicing Melbourne's potential Theravada community (challenge).
This is the kind of thing that Gombrich is speaking about - how can Theravada spread (other than via the Internet?) if "missions" to other countries aren't up for the "challenge" of disseminating the Dhamma into new domains? If they opt for "comfort", they're only ever going to be "preaching to the converted", and even then... the choice of language utilised by their institutions demonstrates quite clearly their primary purpose for being there, and it's not to extend the Dhamma out to the natives.
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh
"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)
"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine