In studying gnawa rituals, trance culture, and fusion music movements over the past couple weeks, we briefly touched on the legend of Aisha Kandisha. However, given the feminist undertones of our class, I was surprised and disappointed that we did not get to further delve into this legendary figure of such significance both within Morocco and across the global diaspora.

Qandisa is a mythological figure in Moroccan folklore associated with lust and possession. Sometimes portrayed as a demon or the jinn, she is known to capture the souls of young men and drive them insane. As we read in Rebel Music, gnawa rituals or lilas are held around the global in contemporary times to drive Kandisha out of the possessed victim. This involves traditional music, incense-burning, and occasionally sheep sacrifices that carry on throughout the night. The author, Aidi, goes on to describe the youth’s acceptance of Kandisha as symbol of subversive feminine power, especially with a compelling quote from the editor of Qandisha magazine about reclaiming the fear-mongering aspect of the Kandisha womanhood. At first reading about this legend, I will admit that I was intrigued by the Kandisha character. Coming from a particularly surface-level 19-year old perspective, my initial thoughts were along the lines of “wow, she sounds like a badass.” However, upon further thinking about the Kandisha figure, I recognized familiar aspects of the story. A woman, associated with lust, must of course be a demon. A clever female seductress is an inherently evil presence, and she will surely betray men into an untimely death — right? Yeah, a common theme I know well.

Sirens, some of the most dangerous figures in classic Hellenic mythology, sing to men and seduce them to their violent maritime deaths.

Succubus, the common cautionary tale of dangerous seduction, follows a “demon” who enters men’s dreams and after coercing them through sexual acts leads them to the deterioration of their mental health.

Vagina dentata, the myth across Hinduism, Shintoism, and Maori mythology, warns of the dangers of a promiscuous woman. The “Terrible Mother,” as she is referred, is a monster who must be subdued by some “heroic man” and turned back into a “proper woman.”

Even in Thousand and One Nights, as Professor Horta pointed out yesterday, many of the tales warn of promiscuous or clever women… or even worse link promiscuity and cleverness to one another, and both subsequently to danger and misfortune.

And these examples don’t stop at folklore. Rather, we have seen their dangerous implications countless times in history as well.

Joan of Arc, farm girl turned war hero who led the French to victory in the Hundred Years War? Accused of witchcraft by the Church, charged with heresy, and burned at stake.

Quirky teenage girls living in New England in the 17th century? Hang them, they must be witches.

Stressed, insomniatic, argumentative, or depressed wife in the 1930s? Surely she’s suffering from hysteria, have her committed to an institute and carve out her reproductive organs.

Ultimately, we have seen countless historical and fictional examples of women demonized for traits such as power, cunning, or — most frequently — sexuality. Why is this? Is there something inherently threatening to men’s domination of women by their ability to be autonomous? Their ability to be in the dominating position? The fragility of male power positions at the threat of another man “ravishing” his female property?

Hence, the deeply troubling example of Qandisa: Moroccan goddess-turned-demon of lust.