*Colonial harmony* is a perfectly good way to frame it (though it is a little ambiguous in some respects), though *Western harmony* works just as well. The creation of "The West" &the harmonic traditions associated with it go hand in hand w/ colonialism.
Also, just as the same set of pitches can be used in several different maqams/modes/scales/etc., the same sets of [extended] tertian harmonies can define different harmonic languages. Add in non-diatonic pitch sets and harmonic traditions multiply.
Similar ideas to the *keys* *key signatures* fundamentalism discussed here regarding WAM/WPM-centrism w/r/t global harmonic traditions (or the ignoring of them as it were).
Not even sure if this is parody or not. "raciodivergent"? I've seen "racial fluidity" before (in the context of bi and multi racial issues) but raciodivergent is too much.
"When Heterophony Becomes Polyphony: Two Ways of Looking at Multipart Music on a Continuum and how that Influences Composition and Performance Practice."
But I'm really looking forward to this as I'll be framing it from the standpoint of creating inclusive pedagogies by highlighting Heterophony/Polyphony as types of musical practices embodied as variations across cultures. Similar to what I describe here:
One ultimate goal of which is to get away from essentializing musical practices while also acknowledging how they are modeled in different ways because of different knowledge systems.
Dr. Jacqueline C. DjeDje says a lot about how Black music in the US has been erroneously essentialized as coming from West African drumming. Since her work focuses on West African fiddling and African American fiddling, probably good to listen to her.
When you're researching 16th c. music prebends of Olivença and the Diocese of Ceuta and get distracted by mention of Japanese slaves in Portugal and start going down that rabbit hole... 😬
This helps give a lot of context to the Mardijkers of Batavia, many of whom were descended from Portuguese slaves and went on to form slave orchestras in Batavia.