I take much of this as a good sign, for a number of reasons.
1) What prevented there being such squabbles and splits in the past was Communist oppression. When the Church is struggling for Her very existence, we don't have the luxury of arguing over such matters of polity and fine points of doctrine. (As another example of this, witness the response of the Orthodox in Muslim lands to overtures for reunion between EO and OO, vs. the response from Mt. Athos and Russia where Christians are free.) So these fights mean that we're free and prosperous enough now to start having them again in those regions.
2) If you read any Church history, you know that these kinds of fights, squabbles, and hopefully temporary schisms have been a fact of life since day one (as someone pointed out Corinth). We talk about the 'undivided Church' for 450 or 1,000 years, but in reality, the five main Patriarchates were all in communion for only a handful of years during those centuries. The fact that things now look just like things then is reassuring to me in that it demonstrates the historical continuity between our current Church and the Church of ages past.
3) This is particularly true of the MP v. EP fighting. In addition to having always been true (the Patriarchates have been jockeying for position since Nicea I), it provides a check and balance on the power of any of these Patriarchates, and presents someone from setting up an 'Eastern Pope'. Currently, this is primarily the EP and MP checking and balancing each other. We believe that the infallible truth is held by no one individual, but comes out of the process of the entire Church's conciliarity and shared reflection. This process always has been, and always will be, far more messy than the Roman model of a united hierarchy that delivers truth from the top down.
4) This shows that Orthodox Christians in these countries are taking their Faith, and the call to be the Church incredibly seriously. We tend to criticize past generations, and many today, for fight and dying, and splitting the Church, over matters which we don't consider all that serious. But the flip side of our accusation is that we don't take those matters all that seriously. And I don't think that really says anything positive about us at all, in the end result.
I hope the points above present an alternative view to the chest beating and judgment which is our tendency over other Christians' displays of disunity.