[3] Both of them belonged to a group of female deities invoked in love and potency incantations, which also included Ishtar, Išḫara and Gazbaba.
[3] According to Beaulieu, early forms of Kanisurra's name, Gansura and Ganisurra, could be explained as intermediate stages between ganzer and the standard spelling of the theonym in the Old Babylonian period and later.
"[12] Two late texts, a theological explanatory tablet and a liturgic calendar, address Kanisurra and Gazbaba as "Daughters of Ezida," the temple of Nabu in Borsippa, and additionally identifies them as Nanaya's hairdressers.
"),[18] Ebabbar in Sippar (Mami and Ninegina), E-ibbi-Anum in Dilbat (Ipte-bita and Belet-eanni), and with an unnamed temple of Ningublaga (Mannu-šanišu and Larsam-iti).
[21] In known copies of an explanatory version of the Weidner god list, the line explaining whose daughter Kanisurra was regarded as is not fully preserved.
[22] Walther Sallaberger suggests that Uṣur-amāssu functioned as an alternate name of Kanisurra in the first millennium BCE,[23] while Jeremy Black and Anthony Green assume she was her Akkadian counterpart.
[1] Walther Sallaberger argues that in the light of presently available evidence it can be assumed that similarly to Inanna and Nanaya she belonged to the trio of central goddesses celebrated during various festivals held in this city.
[27] She received offerings during the funerary rites of Shu-Sin, which might be tied to her proposed role as a deity with underworld connections.
[29] In the late Old Babylonian period, many of the functionaries of the cults of Inanna of Uruk, Nanaya and Kanisurra moved to Kish.
[33] In the first millennium BCE Kanisurra is attested on a kudurru (boundary stone) from the reign of Marduk-zakir-shumi I which mentions a certain Ibni-Ishtar, who held various positions among the clergy of Ishtar, Nanaya and Uṣur-amāssu.