Buddhism: religious affairs were overseen by the PRK's Kampuchean (or Khmer) United Front for National Construction and Defense (KUFNCD), the mass organization that supported the state by organizing women, youths, workers, and religious groups. In 1987 there was only a single Buddhist order because the Thommayut order had not been revived. The organization of the clergy also had been simplified. The sangharaja (primate of the Buddhist clergy) had been replaced by a prathean (chairman). Communities that wanted wats had to apply to a local front committee for permission. The wat were administered by a committee of the local laity. Private funds paid for the restoration of the wats damaged during the war and the Khmer Rouge era, and they supported the restored wats. Monks were ordained by a hierarchy that has been reconstituted since an initial ordination in September 1979 by a delegation from the Buddhist community in Vietnam. The validity of this ordination continued to be questioned. In general, there are only two to four monks per wat, which is fewer than before 1975. In 1981 about 4,930 monks served in 740 wats in Cambodia. The Buddhist General Assembly reported 7,000 monks in 1,821 active wats a year later. In 1969 by contrast, observers estimated that 53,400 monks and 40,000 novice monks served in more than 3,000 wats. Vickery sums up his observations on the subject by noting that, "The government has kept its promise to allow freedom for traditional Buddhism, but does not actively encourage it." Martin offers another, more pessimistic, view of the religious situation in the late-1980s. In a 1986 study, she asserts that the PRK showed outsiders only certain aspects of religious freedom; she also states that the few wats that were restored had only two or three old monks in residence and that public attendance was low. The monks were allowed to leave the wats only for an hour in the mornings, to collect their food, or during holy days. Lay people who practiced their faith were about the same ages as the monks, and they were allowed to visit the wats only in the evenings. A government circular had also instructed civil servants to stop celebrating the traditional New Year Festival. Some traditional Buddhist festivals still were tolerated, but the state collected a 50 percent tax on donations. Martin believes that Buddhism was threatened externally by state repression and by nonsupport and internally