kidnapped to Santo Domingo from Senegal in the first half of the sixteenth century, until the kidnapping of this ethnic group was prohibited after his rebellion in 1522. Many of the slaves were also Ajas, usually taken in Whydah, Benin. The Ajas arrived in Santo Domingo, were well known for having made religious brotherhoods, integrated exclusively for them, the San Cosme and San Damian. Demographics Census Black (, colloq. Moreno) has historically been a part of the official racial classification system of the Dominican Republic. The census bureau decided to not use racial classification beginning with the 1970 census. The Dominican identity card (issued by the Junta Central Electoral) used to categorize people as yellow, white, Indian, and black. In 2011 the Junta planned to replace Indian with mulatto in a new ID card with biometric data that was under development, but in 2014 when it released the new ID card, it decided to just drop racial categorization, the old ID card expired on 10 January 2015. The Ministry of Public Works and Communications uses racial classification in the driver's license, the categories used being white, mestizo, mulatto, black, and yellow. The National Institute of Statistics (INE) does not collect racial data since the Census of 1960. In that census, the ethnic features were obtained by direct observation of the people registered by the enumerator, without any questions asked. About 73% of the population was classified as mestizo (note that in the 1920, 1935, 1950 and 1960 censuses referred to mixed-race people as mestizo or mulatto), 16% was classified as white, and 11% was classified as black (1,795,000 of people). The Dominican Republic is one of the few countries in Latin America where the majority of the population is made up of multiracials of predominately European and African descent, with a lesser degree of Amerindian admixture. There are also many Afro-communities that descend from post-colonial migrations, most notably the Samaná Americans and Cocolos. Samaná Americans from the Samaná Peninsula, are descendants, of freed slaves from the United States, who entered the country in 1824 when it was under Haitian rule, because of the favorable pro-African immigration policy of Haitian president Jean-Pierre Boyer, constitute the most sizable group of native English speakers in the Dominican Republic. Aware of its distinctive heritage, the community, whose singular culture distinguishes them from the rest of Dominicans, refers to itself as Samaná Americans, and is