Some comments about issues discussed above...
Earlier in this topic someone asked for a link to determin whether a parish is canonical, i.e. in Communion with the Holy Orthodox Churches, or not. In connection with North America (possibly Central and South America to some extent-I'm not sure), the Assembly of Canonical Orthodox Bishops of North America has a link to the former SCOBA (Standing Conference of [Canonical] Orthodox Bishops in the Americas) roster of parishes included within each of the member bishop's ecclesial jurisdictions. I think these lists are based on the yearbooks of each jurisdiction.
One of the tasks required of the Episcopal Assemblies by the IV Pre-Conciliar Commission-Chambesy, is to identify the groups and parishes within their respective geographic regions that are not in Communion with the Holy Orthodox Churches.
I also wanted to compliment the poster of Reply No. 18 above; that was a comprehensive, fair and rational explanation of the history or the Hellenic Orthodox Church of North America, based on what I have read from several sources, one of which was from within the "traditionalist" movement. I wasn't aware that their bishops were the only remaining bishops in their jurisdiction.
Another note from matters I noticed that were addressed above, the consistent marks of the separated, or Old Calendar-traditionalist churches, in my estimation, is absolute opposition to the ecumenical relations which nearly all of the Holy Orthodox Churches maintain with the other Trinitarian Christian denominations--they are particularly disturbed with the Ecumenical Patriarchate's relationship with the Vatican; they tend to adhere to the Julian Calendar because they perceive the conversion to the so called Revised Julian Calendar (which is essentially the Gregorian Calendar) is attributable to a desire to celebrate the major feast days with the heterodox, the other Christian denominations; the lessening of the church's fasting guidelines; and criticism of the clergy's abandonment of the traditional (at least since the late 15th century) street attire; i.e. not wearing the rasson and exorason outside of the church. As we all know, these issues are debated among all who are within the Holy Orthodox Churches, too, and several of these topics are on the agenda for the forthcoming Holy and Great Synod (Council) of the Orthodox Church, a proposed assembly which some of them mock as the "Eighth Council," a characterization which none of the Holy Orthodox Churches or any of the pre-conciliar commissions have ever attempted to assert.
I find it quite anomalous, and very sad, that this jurisdiction (HOCNA) produces the finest of English language Divine Services (both the language used by the translators and the beauty of the graphics in their publications), along with well executed iconography, yet, is (or was, at least at its founding--I don't know) beset with reported perverse and non-canonical behavior by some of its leadership.