农村金融主流的非正规金融机构毕业论文外文文献翻译.doc
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1、附录1RURAL FINANCE: MAINSTREAMING INFORMAL FINANCIAL INSTITUTIONSBy Hans Dieter SeibelAbstractInformal financial institutions (IFIs), among them the ubiquitous rotating savings and credit associations, are of ancient origin. Owned and self-managed by local people, poor and non-poor, they are self-help
2、 organizations which mobilize their own resources, cover their costs and finance their growth from their profits. With the expansion of the money economy, they have spread into new areas and grown in numbers, size and diversity; but ultimately, most have remained restricted in size, outreach and dur
3、ation. Are they best left alone, or should they be helped to upgrade their operations and be integrated into the wider financial market? Under conducive policy conditions, some have spontaneously taken the opportunity of evolving into semiformal or formal microfinance institutions (MFIs). This has u
4、sually yielded great benefits in terms of financial deepening, sustainability and outreach. Donors may build on these indigenous foundations and provide support for various options of institutional development, among them: incentives-driven mainstreaming through networking; encouraging the establish
5、ment of new IFIs in areas devoid of financial services; linking IFIs/MFIs to banks; strengthening Non-Governmental Organizations (NGOs) as promoters of good practices; and, in a nonrepressive policy environment, promoting appropriate legal forms, prudential regulation and delegated supervision. Key
6、words: Microfinance, microcredit, microsavings。1. informal finance, self-help groups In March 1967, on one of my first field trips in Liberia, I had the opportunity to observe a group of a dozen Mano peasants cutting trees in a field belonging to one of them. Before they started their work, they pla
7、ced hoe-shaped masks in a small circle, chanted words and turned into animals. One turned into a lion, another one into a bush hog, and so on, and they continued to imitate those animals throughout the whole day, as they worked hard on their land. I realized I was onto something serious, and at the
8、end of the day, when they had put the masks into a bag and changed back into humans, I started asking questions. I learned that they worked as a group, tackling the fields of each one in turn, carrying out all the tasks performed by men. For the activities attributed to the female sex, the women org
9、anized their own group (Seibel, 1967). During subsequent visits to each of the 17 ethnic groups in Liberia over extensive periods in the two years that followed, I continued to ask questions. The study started with group work; it ended with informal finance. All over Liberia, I found people forming
10、self-help groups in which each person regularly contributed equal amounts of something valuable: labor, rice, money or other items. Among the Gbandi, Loma and Kissi in the northeast, you could still find masses of twisted iron rods, with one flat and one round end, the so-called Kissi pennies. This
11、was once the local currency before the Americo-Liberians introduced the US dollar. In all of these groups, one participant at a time received the accumulated total which he could use for his own individual benefit: to fell trees with the help of a rotating work group, to feed a wedding party with th
12、e rice accumulated by a rice savings group, or as microenterprise working capital provided by a rotating savings group. A cycle was considered to be complete when each member had received the total once over. A new cycle could then start with the same or a different membership. Accumulating and real
13、locating labor, rice and money are three seemingly different forms of economic cooperation. Yet in the eyes of a peasant whom I met in the Ivory Coast in 1985, they are all about financial intermediation: Le travail, cest notre argent! In Ghana, in 1979, I saw groups of women jointly producing palm-
14、oil which they sold on the market, allocating the proceeds to one member of the group at a time. Most of these groups also provided social insurance by allocating scarce resources, out of turn, to members in emergency situations. In the early days this consisted mainly of food items, whereas nowaday
15、s it is usually money. With the expansion of the money economy, these informal financial institutions (IFIs) have not lost their vigor. Quite to the contrary, they have multiplied, both in number and diversity. Banks, with their inappropriate products and practices, have not prevented the IFIs from
16、spreading. In many instances, even the staff of commercial and central banks (as in the case of Bank Indonesia) have been found to participate. Some banks have even adopted the financial technologies used, such as daily deposit collection adopted by Bank Dagang Bali in Indonesia and by the Northern
17、Mindanao Development Bank in the Philippines. 2.From Traditional Organizations to Microfinance My first studies in the 1960s were devoted to traditional organizations (Seibel & Massing, 1974), a term which, at best, evoked the interest of anthropologists. During the 1970s, technical assistance agenc
18、ies rediscovered these organizations under an old name used by Raiffeisen a hundred years earlier: self-help groups (Seibel & Damachi, 1982). In the mid-1980s, they changed into informal financial institutions (Seibel & Marx, 1987). Finally, in 1990, inspired by the 1989 World Bank Conference on Mic
19、roenterprises, I proposed to the Economics Institute in Boulder, Colorado, that it offer part of its program in World Banking and Finance under the heading of Microfinance, comprising both microsavings and microcredit (Seibel, 1996). This new term reflects the fact that it becomes increasingly diffi
20、cult to clearly distinguish between formal and nonformal origins and practices. 3.Dhikuti, the Small Businessmans Self-help Finance Company There are numerous other forms of institutional upgrading to be found worldwide. In Nepal, institutional upgrading has taken a different route. Until the 1950s,
21、 the dikur or dhikuti was a simple rotating savings association among Thakali traders. Since then, it has spread throughout all towns and most ethnicities in Nepal and become the small businessmans self-help bank (Seibel & Shrestha, 1988). As business opportunities grew and money became scarce, secr
22、et bidding (widespread also in the Chinese hui and the Vietnamese ho) replaced allocation by lottery. For example, at the first turn, the lowest bidder may accept a pot of $1000 for $600, reducing individual contributions by 40% or putting the balance of $400 into an emerging loan fund. In response
23、to a new law permitting the establishment of finance companies, the first dhikuti have now started to register as finance companies and this has substantially altered the traditional pattern of rotating savings and credit. The most prominent of these is the Himalaya Finance and Savings Company, whic
24、h offers various savings and credit products to the poor and near-poor throughout Nepal, including contractual savings and term finance. At one point, up to 600 daily savings collectors collected deposits of US$ 0.15 per day, before new central bank regulations led to a reduction in the number of co
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