eter Wood, slave families; similar to African families, would serve an important function in passing down cultural heritage to the young. In accordance with African tradition, South Carolina slaves relied on folk tales as the primary vehicle for education of young. Slaves modified these tales to fit their situation and environment in South Carolina. The traditional"trickster", recurrent in West African folk tales, was replaced by the rabbit. In religious worship Africans adapted old traditions to their new situation. Many slaves in Colonial South Carolina became Christians. This was not done without adding elements of their previous beliefs systems. "Africans in Colonial South Carolinaworshipped their new Christian god with 'the kind of expressive behavior their African heritage taught them was appropriate for an important deity' " (Bright & Broderick 11). Slaves also used African forms such as dances, chants, trances and spirit possession in their practice of Christianity. The call and response pattern characteristic of West African music was adapted to this new religion. Sundays were designated as free days for South Carolina slaves and this day was often devoted to family, religious and community activities. In this process of transformation there was also an element of rebellion. After having gained elements of community and family ethnic identity and freedom, slaves in Colonial South Carolina would not become totally accepting of their condition and would resist attempts to limit those freedoms they did have. An element of African culture that was modified for the purpose of rebellion was the use of poison. In the tradition of the West African Obeah-man, powers could be used to cure or to punish enemies. In this respect, poison could be used in a negative capacity. The use of poison as a form of rebellion is visible in both the examples from Colonial South Carolina and Jamaica. Cases of death by poison in Colonial S...
