I think we do not have one case here, but the two of them: How to reduce the likelihood of problems in the "barbarian" Churches and how to solve the problems that already exist.
As to the second one question, I really do not believe that OCA is the only one autocephalous Church with such issues. I'm pretty sure each church have theirs (maybe even bigger than the OCA's). However the OCA is the only one Church where an average Joe can get to know about each and every minor or major problem within the church and can discuss it or express their emotions. That creates some insecurity among the faithful and makes the OCA look not serious from the outside.
For example, the Russian Church almost do not speak out about their internal problems. They prefer to deal with them in conspiracy with the help of the state, not informing the faithful. The argument for that is that the faithful are not troubled, the argument against - some of the irregularities might be tolerated unless they threaten the integrity of the Church.
I think we need to find something in between. Not to hide everything and not to allow the faithful to decide about every pet issue - we do not live in underground communities of several hundred people that know everything about each other. IMHO the best solution is when the faithful have influence (if they want that) on the lowest parish level (like calendar / language / Greek or Russian phelonion) - because that's what they care about most and on the top level (like choosing the primate) - because such issues can negatively impact them most strongly . Everything in between - deanery and dioceasan level (including nominating parish priests and dioceasan bishop) should be left for the pastors, deans and bishops. They better know how to solve such things and have more information to solve them.
Despite the fact that the second question cannot be solved easily, the first question is much more tricky. There is the EP's solution (try to control everything everywhere), there is the Russian one (control everything that is close to us, ignore the rest), there is the Serbian/Romanian/Bulgarian one (care about our people, ignore the rest). There even used to be Metropolitan Basil of Warsaw and all Poland who wanted to receive everyone into the Church and gave them all the freedom they want, so he accepted Milan Synod Metropolitanate of Spain, Portugal and Brazil, some ROCOR parish(es) in Italy, some converts in Germany (I've even hear there were some parishes in Australia too but I couldn't confirm that), and some American Eastern Catholic monks who moved to Poland.
The more strict approach reduces the amount of problems to be dealt with (at least in theology, liturgics, and orthopraxis - I know I am generalising here because I personally think no institution contributed to these things in the modern times as the SVS), but it stirs resentment among the faithful overseen by a bishop 10 Mm far due to his ignorance of local realities and, sometimes, some national issues. The second one approach results in the exactly opposite effects.
There is one Church that gained loads of converts in the recent years (several times more than the amount of American or Western European Hermans), expanded 10-20-50(?) times in the terms of area yet it handles their issues quite well. That's the Church of Alexandria. From several dozens of thousends in the 1960' to the several millions now. How did they do that?
First of all, they have extremely good mission-oriented and open bishops yet educated in the old countries. Most of them were born outside of Africa and even the native ones (currently two, 5-7 in total - not sure) were educated abroad and received traditional (I hate that adjective) Orthodox education in the traditional (hate) Orthodox environment surrounded by traditional (hate) Orthodox laymen, priests, monks, and hierarchs. They also do not ordain the locals for higher positions provided they know the locals would handle dioceses without major problems. They do not educate their leaders within their territory (despite having several educational institutions where they educate normal priests) like the OCA does. They understand that education (no matter how academic) not rooted in the traditional (hate) Orthodox setting is just knowledge that cannot help leaving the life of a priest or a bishop. Surprisingly, when these Cypriot bishops educated in Greece (or Greek bishops educated in Cyprus) go to Africa they perfectly deal with local customs, hundreds of liturgical languages and all that stuff.
One Kenyan priest I've had an opportunity to talk to (3rd generation Orthodox - he comes from one of the oldest Sub-Saharan Orthodox families BTW) complained a bit that there are two competing fractions in the Alexandrian Synod: Greeks and Cypriots*. Yet when asked about his own Cypriot Metropolitan Makarios (or the Cypriot Patriarch Peter VII who encouraged him to go to the seminary) he could not praise them highly enough. He also admitted that despite the 80-90-year presence of the Orthodoxy in Kenya, they have not managed to spiritually root it in the society.
After a few minutes of pondering, we can recall that there are some canons that forbade ordaining new converts. When we look into the history, we can also see that for the first 50-300 years after Christianising some area bishops were of foreign origin (or, at least of foreign education) from the traditional (hate) Orthodox countries. Only after some time local men educated in local institutions started to be ordained. Maybe medieval people were not idiots after all? Maybe they understood well-grounded but left alone men won't try to adjust the reality to their expectations and they allow the native faithful to live their way while controlling the situation while also having some experience in dealing with problems?
I purposely do not mention the need of administrative unity (or at least partial consolidation) because IMHO it's obvious.
I'm sorry, master orthonorm I've failed you, but there are not easy solutions. We also should remember two things: the Church as a living divine-human organism will always suffer from man-made problems that will have to be dealt with. Secondly: our Internet waffle can improve our mood but we achieve nothing only with words.
*I hope no one reports him to his bishop.