【摘要】 在云南黑树林地区哈尼族白宏人的婚姻交换中，女方在出嫁中需要进行“玉拉枯”叫魂仪式。究其原因，是哈尼白宏人采用父系继嗣制，待嫁女性的灵魂若继续停留在原生家庭便会占据物产之灵从而影响兄弟的继承。以“对人对物权”视角看哈尼白宏人婚姻中的叫魂仪式，女性带走自己的灵力是一个社会权利让渡的过程。然而从长远交换来看，外婚制的存在终将使“女方给出者”让渡的灵力再次以婚姻的形态回到主家，从而符合莫斯关于“礼物之灵”的假说。更多还原

【Abstract】 In the marriage exchange of Hani Baihong people,who located in Yunnan Heishulin district,the woman needs to carry out the "Yulaku" soul calling ceremony in the wedding ceremony.The reason is that Baihong people adopted the paternal succession system.If the soul of the unmarried female remained in the original family,it would occupy the spirit of property,thus affecting the inheritance of brothers.From the perspective of "In rem to person" put forward by Radcliffe-Brown,the soul evocation ceremony in Baihong peoples marriage is a process of "spiritual rights" transfer.However,in the long run,the existence of exogamy will make the spiritual power transferred by the "Wife Giver" return to the home again in the form of marriage,which is in line with Marcel Mauss’ s hypothesis of "The spirit of gift".更多还原