How are the Resistance bishops tackling/going tackle this issue of the election of the SSPX SG?
Have they gone public yet? Have they said why they think Bishop Fellay should not be re-elected yet again, if that is what they think?

He has no plan.
There will be no action.

There will be words, perhaps, but no action.  The action is that which a number of priests and faithful are already taking, a chapel here or there with an independent priest, a few traveling bishops to ordain priests at a few unofficial seminaries, or to conditionally ordain a very few priests who leave the n.o., and to give Confirmation to faithful who are blessed enough to have access to a chapel or to travel there.  As the world rushes from God an increasing number of Catholics wishing to save their souls must do so without the physical support of the institutional Church.  Our Lord promises the gates of hell will not prevail, but He nowhere promises each soul will have access to a literal Church.  Christ also said "wherever two or three are gathered in my Name, there I am in the midst."  Remember, Jesus is both man and God, so even a single baptized Catholic soul in Whom He dwells constitutes two persons.  Add Mary, for she ever present at the foot of her Son's Cross, and you have three.  A Catholic "alone" by circuмstances of life can save his soul as well as one raised in a big Catholic family living on the grounds of a Cathedral with seminary, children's schools, convent, and monastery. Those who can do something to establish such settings are obliged to do so.  For most of us, however, it is up to us to save our own souls by whatever means is available.  We are not in the sorry state of TULIP Protestants who believe (total depravity + limited atonement) + lack of material resources = God has predestined me to damnation.  
It matters not at all in the grand scheme of things who heads the SSPX or whether Rome gives her vote of confidence. What does matter is only that Catholics live by the Faith handed down to us.

 
“To restore all things in Christ” has always been the Church’s motto, and it is especially Our own during these fearful moments through which we are now passing. “To restore all things”—not in any haphazard fashion, but “in Christ”; and the Apostle adds, “both those in the heavens and those on earth” (Eph. 1:10). “To restore all things in Christ” includes not only what properly pertains to the divine mission of the Church, namely, leading souls to God, but also what We have already explained as flowing from that divine mission, namely Christian civilization in each and every one of the elements composing it. (§6)
Since We particularly dwell on this last part of the desired restoration, you clearly see, Venerable Brethren, the services rendered to the Church by those chosen bands of Catholics who aim to unite all their forces in combating anti-Christian civilization by every just and lawful means. They use every means in repairing the serious disorders caused by it. They seek to restore Jesus Christ to the family, the school and society by re-establishing the principle that human authority represents the authority of God. They take to heart the interests of the people, especially those of the working and agricultural classes, not only by inculcating in the hearts of everybody a true religious spirit (the only true fount of consolation among the troubles of this life) but also by endeavoring to dry their tears, to alleviate their sufferings, and to improve their economic condition by wise measures. They strive, in a word, to make public laws conformable to justice and amend or suppress those which are not so. Finally, they defend and support in a true Catholic spirit the rights of God in all things and the no less sacred rights of the Church. (§7)
All these works, sustained and promoted chiefly by lay Catholics and whose form varies according to the needs of each country, constitute what is generally known by a distinctive and surely a very noble name: “Catholic Action,” or the “Action of Catholics.” At all times it came to the aid of the Church, and the Church has always cherished and blessed such help, using it in many ways according to the exigencies of the age. (§8) (Emphasis mine)
 

 
This morning I tried to summarize the idea of Pope St. Pius X, who distinguished two sorts of apostolic endeavors for the laity:
1) Direct participation of the laity in the priestly apostolate inasmuch as it is possible. This includes the education of youth, teaching in our schools, and special, more properly apostolic youth movements which have as their purpose the conversion of souls. It is obvious that such a movement has an essential dependence with respect to the clergy. It would be quite erroneous to say that such a movement is a movement of Catholic Action in the strict sense of the word, with a relatively loose dependence on the clergy.
From the very fact that it is for the conversion of souls, it follows that there is an intrinsic dependence on the clergy. The same applies to the Catholic Scout movement and the Legion of Mary which has as its purpose, by the intercession of Our Lady, the conversion of souls. This is, if you wish, a participation in the priestly ministry on the part of the laity, and consequently it requires a mandate. The priest gives a mandate to the laity to exercise a part of his priestly apostolate.
2) Quite different is Catholic Action understood as a work of the Catholic laity in the temporal order, so as to bring about the reign of Christian social principles in the State. It is this which St. Pius X strove especially to promote, and which can be called Catholic Action in the strict sense of the term. We cannot say that such Catholic Action, because it is not the ministry of the priest, is independent of the priest. Saint Pius X, as I reminded you this morning, said that “One cannot at all conceive of this Catholic Action of the faithful independently from the counsel and higher guidance of ecclesiastical authority.”
It is an essential distinction. Pope Pius XII, following Pius XI, blurred somewhat its importance, which is not without consequences. He simply spoke of a gradation in the dependence of works of Catholic Action on the hierarchy. The more a work is properly priestly the more must it have an intimate dependence on the priest, and the more a work properly belongs to the laity, the more tenuous the link with respect to the clergy. (Emphasis mine)
 

 
We must touch, Venerable Brethren, on another point of extreme importance, namely, the relation of all the works of Catholic Action to ecclesiastical authority. If the teachings unfolded in the first part of this letter are thoughtfully considered it will be readily seen that all those works which directly come to the aid of the spiritual and pastoral ministry of the Church and which labor religiously for the good of souls must in every least thing be subordinated to the authority of the Church and also to the authority of the Bishops placed by the Holy Spirit to rule the Church of God in the dioceses assigned to them. Moreover, the other works which, as We have said, are primarily designed for the restoration and promotion of true Christian civilization and which, as explained above, constitute Catholic Action, by no means may be considered as independent of the counsel and direction of ecclesiastical authority, especially since they must all conform to the principles of Christian faith and morality. At the same time it is impossible to imagine them as in opposition, more or less openly, to that same authority. Such works, however, by their very nature, should be directed with a reasonable degree of freedom, since responsible action is especially theirs in the temporal and economic affairs as well as in those matters of public administration and political life. These affairs are alien to the purely spiritual ministry. Since Catholics, on the other hand, are to raise always the banner of Christ, by that very fact they also raise the banner of the Church. Thus it is no more than right that they receive it from the hands of the Church, that the Church guard its immaculate honor, and that Catholics submit as docile, loving children to this maternal vigilance. (§22) (Emphasis mine)
 

 
Are you criticized for not having the bishops’ permission? Such permission is not needed for any activity which is not properly speaking Catholic Action. All that is needed is for an activity to be fully in accord with the spirit of the Church and her discipline, and every bishop can judge that for himself in his own diocese.

 
At the seventh and last preparatory meeting [for the Council], the archbishop acted decisively in support of the reign of Christ the King even over temporal affairs. On 18 June [1962] he spoke about the lay apostolate and asked for a reaffirmation of its dependence on the priestly apostolate. Following Pius X, he distinguished two ways in which this dependence operates: the first regards the lay apostolate in the broadest sense–“the sanctification of professions and civil society”–in which the laypeople are “subject to the bishops’ vigilance”; the second is through an apostolate in the strict sense in which laypeople “unquestionably depend directly and immediately on the authority of the bishops and the priests appointed by them, since they then collaborate in the very mission entrusted by Christ to the bishops.”
Having made this enlightening distinction, Archbishop Lefebvre added that, nevertheless, one cannot separate the temporal and the spiritual domains; on the one hand the temporal is in fact subject to the supernatural order, and on the other the clergy cannot be excluded from the care and possession of temporal things. (Emphasis mine)
 

 
The field of Catholic Action is extremely vast. In itself it does not exclude anything, in any manner, direct or indirect, which pertains to the divine mission of the Church. Accordingly one can plainly see how necessary it is for everyone to co-operate in such an important work, not only for the sanctification of his own soul, but also for the extension and increase of the Kingdom of God in individuals, families, and society; each one working according to his energy for the good of his neighbor by the propagation of revealed truth, by the exercise of Christian virtues, by the exercise of the corporal and spiritual works of mercy. (§3)
 

 
Over and above spiritual goods, however, there are many goods of the natural order over which the Church has no direct mission, although they flow as a natural consequence from her divine mission....By the very nature of things, the Church has consequently become the guardian and protector of Christian society. That fact was universally recognized and admitted in other periods of history. In truth, it formed a solid foundation for civil legislation. On that very fact rested the relations between Church and State; the public recognition of the authority of the Church in those matters which touched upon conscience in any manner, the subordination of all the laws of the State to the Divine laws of the Gospel; the harmony of the two powers in securing the temporal welfare of the people in such a way that their eternal welfare did not suffer. (§4)
 

 
By means of the printed and spoken word, by direct participation in the above-mentioned cases, he can labor on behalf of the people according to the principles of justice and charity by favoring and promoting those institutions which propose to protect the masses from the invasion of Socialism, saving them at the same time from both economic ruin and moral and religious chaos. In this way the assistance of the clergy in the works of Catholic Action has a truly religious purpose (emphasis mine). It will then not be a hindrance, but rather a help, to the spiritual ministry by enlarging its sphere and multiplying its results. (§26)

 
While pointing out the true nature of Catholic Action, Venerable Brethren, We cannot minimize the grave danger to which the clergy may find themselves exposed because of the conditions of the time. They may attach such importance to the material interests of the people that they will forget those more important duties of the sacred ministry. (§24)
 

 
It is also important to define clearly the works which the Catholic forces must energetically and constantly undertake. These works must be of such evident importance that they will be appreciated by everybody. They must bear such a relation to the needs of modern society and be so well adapted to moral and material interests, especially those of the people and the poorer classes, that, while arousing in promoters of Catholic Action the greatest activity for obtaining the important and certain results which are to be looked for, they may also be readily understood and gladly welcomed by all. (§12)
 

 
Above all, one must be firmly convinced that the instrument is of little value if it is not adapted to the work at hand. In regard to the things We mentioned above, Catholic Action, inasmuch as it proposes to restore all things in Christ, constitutes a real apostolate for the honor and glory of Christ Himself. To carry it out right one must have divine grace, and the apostle receives it only if he is united to Christ. Only when he has formed Jesus Christ in himself shall he more easily be able to restore Him to the family and society. Therefore, all who are called upon to direct or dedicate themselves to the Catholic cause, must be sound Catholics, firm in faith, solidly instructed in religious matters, truly submissive to the Church and especially to this supreme Apostolic See and the Vicar of Jesus Christ. They must be men of real piety, of manly virtue, and of a life so chaste and fearless that they will be a guiding example to all others. (§11)
 

He has no plan.
There will be no action.

To get the homo/pedo priests out of tradition, for starters.
It seems some people have a problem with that.