Note that the Syriac Anaphora of St. James has developed in a manner paralleling the developments in the Byzantine Rite and also incorporating developments specific to the Syriac Rite, so whereas if you read certain prayers at the lituegical "core" like the Preface to the Institution Narrative and the Epiclesis, you can identify it as sharing a common origin with Byzantine St. James, there are also a lot of differences. I may be wrong but I believe the Syriac Orthodox do not use, for example, "Let All Mortal Flesh Keep Silent," except perhaps on Holy Saturday; Mor might know for sure. The Liturgy of the Catechumens features the Oriental Orthodox Trisagion with the so called Theopaschite Clause, and a Husoyo prayer, a structured sequence of prayers that in Syriac Orthodoxy is preferred to the Litanies of the Coptic and Byzantine Rite. The Eucharist is served via intincted particles, but Ive never seen a spoon inuse; these are picked up by the priest and sort of gently tossed into the open mouth during the singing of Haw d'Nurone at the end of the liturgy. In the Syriac Rite, St. James is required on some occasions and is the longest anaphora, but the liturgy of the catechumens is more or less standardized, and on other occasions other anaphoras might be used such as that of St. Cyril, which is a derivative of the Coptic liturgy of the same name and in tuen the Greek liturgy of St. Mark, and that of the Twelve Apostles, which is also incredibly ancient and is believed to be the basis of the liturgy of St. John Chrysostom (the Syriacs also have a version of this). The website Syriac Orthodox Resources hosts 14 or so translations of the 86 Syriac Orthodox anaphoras, some of which, like that of St. Jacob of Sarugh, are breathtakingly beautiful. Lamentably many parishes serve only the Anaphora of Mar Bar Salibi, which is the shortest, modified with the words of institution and the epiclesis from St. James, so as to deal with impatient dongregations, reduce printing costs, and ensure as regards the canon mandating the use of St. James that they are "covered." Alas.
Regarding serving each species individually, without intinction, this remains the normal Coptic praxis. The Coptic Liturgy of St. Cyril is a derivative of that of St. Mark, and is attested into the third century; in fact I believe this liturgy has the third oldest verified text of any, not counting he Didache, with only the Liturgy of St. Hippolytus and a certain fragment being older; I believe the attestations refarding its age are better substantiated by scholarship than those concerning St. James. The two liturgies are both exquisite and I believe should be regarded as the root of our contemporary Eastern liturgies. Sadly the St. Cyril liturgy, while still celebrated in the Coptic church, is not as popular as those of St. Basil and St. Gregpry due to its length, and is mainly served in Lent. I believe Dom Gregory Dix proposed as a rule that older longer liturgies tend to wind up being used in Lent, and if one takes note of the number of Episcopal parishes that use Rite I in Lent, this seems to be proven.
Some Greek bishops celebrate these ancient liturgies in an unusual manner, with a temporary altar setup in fromt of the iconostasis, thirteen priests in reference to the Last Supper and other peculiariites. I have seen however on YouTube a video of a Russian bishop celebrating St. James in a relatively ordinary manner, at the regular altar, et cetera. I think this is somewhat preferrable. In the case of St. Mark, the Liturgy of the Catechumens in the most recent 1890 recension, compiled I believe by the Alexandria Patriarch, is essentially the same as that shared by St. Basil and St. John Chrysostom, so with that liturgy there is no point at all I would argue in serving it any differently. I am a guge proponent of these liturgies, which were never entirely abandoned in the Orthodox Church, along with that of St. Peter, discussed elsewhere, becoming a more visible part of the liturgical life of the Orthodox Church, but for that to happen, I believe that it is imperative they are served in as normal a manner as possible, so that, for example, if the liturgy were served entirely in Greek or Church Slavonic, an English speaker would not easily perceive a difference between them and the standard liturgy (to this end, in the case of St. James, one could argue for omitting or praying silently some of the extended Anaphoral prayers, perhaps editing it to follow the West Syriac version, which while longer than the other anaphoras, is certainly not a four hour affair).