Question: How many Orthodox churches have been rebuilt since 1991?
About the article "Russia", section "Architecture".

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Since the Christianization of Kievan Rus' for several ages Russian architecture was influenced predominantly by the Byzantine architecture.
Apart from fortifications (kremlins), the main stone buildings of ancient Rus' were Orthodox churches with their many domes, often gilded or brightly painted.
Aristotle Fioravanti and other Italian architects brought Renaissance trends into Russia since the late 15th century, while the 16th century saw the development of unique tent-like churches culminating in Saint Basil's Cathedral.
By that time the onion dome design was also fully developed.
In the 17th century, the "fiery style" of ornamentation flourished in Moscow and Yaroslavl, gradually paving the way for the Naryshkin baroque of the 1690s.
After the reforms of Peter the Great the change of architectural styles in Russia generally followed that in the Western Europe.
The 18th-century taste for rococo architecture led to the ornate works of Bartolomeo Rastrelli and his followers.
The reigns of Catherine the Great and her grandson Alexander I saw the flourishing of Neoclassical architecture, most notably in the capital city of Saint Petersburg.
The second half of the 19th century was dominated by the Neo-Byzantine and Russian Revival styles.
Prevalent styles of the 20th century were the Art Nouveau, Constructivism, and the Stalin Empire style.
In 1955, a new Soviet leader, Nikita Khrushchev, condemned the "excesses" of the former academic architecture, and the late Soviet era was dominated by plain functionalism in architecture.
This helped somewhat to resolve the housing problem, but created a large quantity of buildings of low architectural quality, much in contrast with the previous bright styles.
The situation improved in the recent two decades.
Many temples demolished in Soviet times were rebuilt, and this process continues along with the restoration of various historical buildings destroyed in World War II.
A total of 23,000 Orthodox churches have been rebuilt between 1991 and 2010, which effectively quadrapled the number of operating churches in Russia.
On March 3, 1990, the Patriarch of Constantinople recognized and approved the autocephaly of the Georgian Orthodox Church (which had in practice been exercised or at least claimed since the 5th century), as well as the Patriarchal honour of the Catholicos.
Georgia's subsequent independence in 1991 saw a major revival in the fortunes of the Georgian Orthodox Church.
The special role of the Church in the history of the country is recognized in the Article 9 of the Constitution of Georgia; its status and relations with the state were further defined in the Constitutional Agreement, or Concordat, signed by President of Georgia Eduard Shevardnadze and Patriarch Ilia II on October 14, 2002.
The Concordat notably recognizes Church ownership of all churches and monasteries, and grants it a special consultative role in government, especially in matters of education.
Many churches and monasteries have been rebuilt or renovated since independence, often with help from the state or wealthy individuals.
The Church has enjoyed good relations with all three Presidents of Georgia since independence was restored.
However, tensions subsist within the Church itself regarding its participation in the ecumenical movement, which Patriarch Ilia II had endorsed (he served as head of the World Council of Churches between 1977 and 1983).
Opposition to ecumenism was fueled by fears of massive proselytizing by Protestant denominations in Georgia.
In 1997, faced with open dissension from leading monks, Ilia II rescinded Church participation in international ecumenical organizations, though he stopped short of denouncing ecumenism as "heresy".
Opposition against Protestant missionary activity has remained strong in contemporary Georgia, and even led to episodes of violence.
Separatism in Abkhazia has also affected the Church: the Eparchy of Sukhumi, regrouping Abkhaz clergy, proclaimed in 2009 its secession from the Georgian Orthodox Church to form a new Abkhazian Orthodox Church; this move remained however unrecognized by any other orthodox authorities, including the Russian Orthodox Church.
The relations with the neighboring Armenian Apostolic Church have also been uneasy since independence, notably due to various conflicts about church ownership in both countries.83.9% of Georgia's population identified themselves as Orthodox in the 2002 census.
In 2002, it was reported that there were 35 eparchies (dioceses) and about 600 churches within the Georgian Orthodox Church, served by 730 priests.
The Georgian Orthodox Church has around 3,600,000 members within Georgia (no sources attempt to count members among the Georgian diaspora). 
 "This article is about Coptic Orthodoxy in Canada.
For a list of Coptic parishes in Canada, see the list of Coptic Orthodox Churches in Canada."
The immigration of the Copts to Canada might have started as early as the late 1950s.
Due to an increasing amount of discrimination towards Copts in Egypt in the 1970s, many decided to emigrate in order to escape the rising racial tensions.
Canada has been receiving a greater number of these immigrants, and the number of Coptic immigrants into Canada has been growing ever since.</ref> According to the census, there were over 10,000 Orthodox Copts in Canada by the year of 2001 — an increase from only 5,000 in 1991.
Currently, there are over 50,000 Coptic Orthodox Christians throughout Canada, primarily in Ontario and Quebec.
The story of the first Coptic Orthodox Church established in North America, St. Mark's in Toronto Ontario, Canada, can be found here.
In summary, the Copts who had left Egypt, and immigrated to Canada found it very difficult to survive, given that they were separated from their Coptic roots.
One member of the Coptic community in Toronto voiced his opinion to the Church in Egypt, and in November 1964, St. Mark Coptic Orthodox Church was established</ref> Now, there are more than 40 permanent priests, serving over 40 Coptic Orthodox Churches in Canada. 
Serbs of Croatia are Serbian Orthodox.
There are many Orthodox monasteries across Croatia, built since the 14th century.
Most notable and historically significant are the Krka monastery, Krupa monastery, Dragović monastery, Lepavina Monastery and Gomirje monastery.
Many Orthodox churches were demolished during World War II and Yugoslav war, while some were rebuilt by the EU fundings, Croatian government and Serbian diaspora donations. 
The Oriental Orthodox and Eastern Orthodox churches are two distinct bodies of local churches.
The churches within each body share full communion, although there is not official communion between the two bodies.
Both consider themselves to be the original church, from which the West was divided in the 5th and 11th centuries, respectively (after the 3rd and 7th Ecumenical councils).
Many theologians of the Eastern and Oriental Orthodoxies engage in theological dialogue with each other and with some of the Western churches, though short of full communion.
The Eastern Orthodox have participated in the interfaith movement, with students active in the World Student Christian Federation since the late 19th century.
Most Eastern Orthodox and all Oriental Orthodox churches are members of the World Council of Churches.