Monti di Pietà of 1500 and the Islamic banks as models of common good

Titolo Rivista CONTABILITÀ E CULTURA AZIENDALE
Autori/Curatori Stefano Coronella, Paolo Biancone, Silvana Secinaro, Valerio Brescia
Anno di pubblicazione 2021 Fascicolo 2020/2 Lingua Inglese
Numero pagine 34 P. 9-42 Dimensione file 178 KB
DOI 10.3280/CCA2020-002002
Il DOI è il codice a barre della proprietà intellettuale: per saperne di più clicca qui

Qui sotto puoi vedere in anteprima la prima pagina di questo articolo.

Se questo articolo ti interessa, lo puoi acquistare (e scaricare in formato pdf) seguendo le facili indicazioni per acquistare il download credit. Acquista Download Credits per scaricare questo Articolo in formato PDF

Anteprima articolo

FrancoAngeli è membro della Publishers International Linking Association, Inc (PILA)associazione indipendente e non profit per facilitare (attraverso i servizi tecnologici implementati da CrossRef.org) l’accesso degli studiosi ai contenuti digitali nelle pubblicazioni professionali e scientifiche

Introduction: The study compares two banking systems that have marked and mark the current system in Europe and the Middle East. The Monti di Pietà of 1500 and the Islamic banks which have developed several key features of the past, present the pillars of the Neo-Aristotelian concept of common good. Aim of the work: The study aims to identify the historical, cultural, and accounting factors, similarities, and ethical principles of the two models to identify key ele-ments supporting the common good concept. Methodological approach: This study adopts a historiographical approach that delves into the relationship between narrative, interpretive, and explanatory history, in which it argues that the historical narrative involves elements of interpretation and explanation. Furthermore, a considerable importance is given to the banking environment’s political, religious, and regulatory aspects. Main findings: The analysis conducted traces ethical, cultural, and religious components, highlighting many aspects that confirm the starting theory and enrich its conception through financial models that are apparently distant from each other. The study highlights how reciprocity, solidarity, and support for the social fabric of growth have joint agreements and aspects characterizing the two models. Originality: The study provides and integrates significant elements on which the concept of the common good is based.

Keywords:Islamic finance, Monti di Pietà, financial system, common good, ethic, accounting.

  1. Craig L. A., & Fisher D. (2003). The European Macroeconomy Growth, Integration and Cycles. -- http://www.eh.net/page/2/?s=The+economy+of+Europe.
  2. Fondazione Monte Pietà (2013). -- http://fondazionedelmonte.it/centro-studi-monti-di-pieta/storia/i-monti-di-pieta-le-origini.
  3. Kwok C. C., & Tadesse S. (2006). National culture and financial systems. Journal of International business studies, 37(2): 227-247.
  4. Fabre K., & Michaïlesco C. (2010). From learning to rationalization: The roles of accounting in the management of Parisian Great Exhibitions from 1853 to 1902. Accounting, Business & Financial History, 20(1): 67-90. DOI: 10.1080/09585201003590617
  5. Feronelli N. (1966). Gli Ebrei nell’Italia meridionale dall’etā romana al secolo XVIII. Forni.
  6. Ferrandino V. (2013). I banchi pubblici napoletani e la loro contabilità nel secolo XVIII. Contabilità e cultura aziendale, 13(2): 7-22.
  7. Fondazione Monte Pietà (2013). -- http://fondazionedelmonte.it/centro-studi-monti-di-pieta/storia/i-monti-di-pieta-le-origini.
  8. Funnell W. (1998). The narrative and its place in the new accounting history: The rise of the counternarrative. Accounting, Auditing & Accountability Journal, 11(2): 142-162.
  9. Gatti M., & Poli S. (2014). Accounting and the Papal States: The influence of the Pro commissa Bull (1592) on the rise of an early modern state. Accounting History, 19(4): 475-506. DOI: 10.1177/1032373214550643
  10. Haider A. (2002). The Rhetoric of Resistance: Islamism, Modernity, and Globalization. Harv. Blackletter LJ, 18: 91.
  11. Haron S., & Ahmad N. (2000). The effects of conventional interest rates and rate of profit on funds deposited with Islamic banking system in Malaysia. International Journal of Islamic Financial Services, 1(4): 1-7.
  12. Hartman E. M. (1998). The role of character in business ethics. Business Ethics Quarterly, 8(3): 547-559.
  13. Hartman E. M. (2008). Socratic questions and Aristotelian answers: A virtue-based approach to business ethics. In Leadership and business ethics (pp. 81-101). Springer.
  14. Hollenbach S. J., & Hollenbach D. (2002). The common good and Christian ethics (Vol. 22). Cambridge University Press.
  15. Inalcik H., & Faroqhi S. (1997). An economic and social history of the Ottoman Empire (Vol. 1). Cambridge University Press.
  16. Kamla R., Gallhofer S., & Haslam J. (2006). Islam, nature and accounting: Islamic principles and the notion of accounting for the environment. Accounting Forum, 30: 245-265.
  17. Kaye J. (2000). Economy and nature in the fourteenth century: Money, market exchange, and the emergence of scientific thought. -- https://books.google.it/books?hl=it&lr=&id=iocIuNtthaEC&oi=fnd&pg=PA1&ots=E8dZaGXf73&sig=rr8B-ErsTA_xdB0KKo0Y3mbW3cg.
  18. Khan F. (2010). How ‘Islamic’ is Islamic banking?. Journal of Economic Behavior & Organization, 76(3): 805-820.
  19. Khiyar K. A. (2012). Malaysia: 30 Years of Islamic Banking Experience (1983-2012). International Business & Economics Research Journal, 11(10): 1133-1147.
  20. Bader-Saye S. (2013). Disinterested money: Islamic banking, Monti di Pietà, and the possibility of moral finance (Vol. 33). -- https://muse.jhu.edu/article/519961/summarhttps://www.scopus.com/inward/record.uri?eid=2-s2.0-84899833403&partnerID=40&md5=cef5ff2e715465a22d9fd79e94d7ea5e.
  21. Bakar M. D., & Alhabshi S. M. (2013). An Introduction To Islamic Finance. CIMA, 53(9): 21. DOI: 10.1017/CBO9781107415324.004
  22. Beck T., Demirgüç-Kunt A., & Merrouche O. (2013). Islamic vs. Conventional banking: Business model, efficiency and stability. Journal of Banking and Finance, 37(2): 433-447.
  23. Barile N. L. (2012). Renaissance Monti di Pietà in Modern Scholarship: Themes, Studies, and Historiographic Trends. Renaissance and Reformation, 35(3): 85-114.
  24. Besta F. (1916). La ragioneria, vol. 3. Vallardi.
  25. Bhuiyan A. B., Siwar C., Ismail A. G., & Islam M. A. (2012). Microfinance and sustainable livelihood: A conceptual linkage of Microfinancing approaches towards sustainable livelihood. American Journal of Environmental Sciences, 8(3): 328-333.
  26. Biancone P. (2017). La banca islamica (European I). G. Giappichelli Editore.
  27. Bonazzoli V. (1979). Gli Ebrei del regno di Napoli all’epoca della loro espulsione. I parte: Il periodo aragonese (1456-1499). Archivio Storico Italiano, 137(4): 495-559.
  28. Brown L. R. (1982). Building a sustainable society. Society, 19(2): 75-85.
  29. Carboni M. (2014). Il credito disciplinato. Il Monte di Pietà di Bologna in età barocca. il Mulino.
  30. Carmona S. (2006). The history of management accounting in France, Italy, Portugal, and Spain. Handbooks of management accounting research, 2: 905-922.
  31. Carnegie G. D., & Napier C. J. (1996). Critical and interpretive histories: Insights into accounting’s present and future through its past. Accounting, Auditing & Accountability Journal, 9(3): 7-39.
  32. Carnegie G. D., & Napier C. J. (2012). Accounting’s past, present and future: The unifying power of history. Accounting, Auditing & Accountability Journal, 25(2): 328-369.
  33. Casanova A. (s.d.). Specchio lucidissimo, nel quale si uedeno essere diffinito tutti i modi, & ordini de scrittura, che si deue menare nelli negotiamenti della mercantia, cambij, recambij, con li loro corrispondentie, disgarbugliando, & illuminando l’intelletto a negotianti. Opera non piu veduta, composta per Aluise Casanoua, cittadin venetiano. Venezia: Comin da Trino.
  34. Cassuto U. (1915). Gli ebrei nell’Italia meridionale dall’età romana al secolo XVIII. Edito a cura della rivista Il Vessillo israelitico. JSTOR.
  35. Cattell V. (2011). Poverty, community and health: Co-operation and the good society. Springer.
  36. Ceccarelli G. (2008). Denaro e profitto a confronto: Le tradizioni cristiana e islamica nel medioevo. Associazione per lo sviluppo degli studi di banca e borsa, Quaderno n. 30.
  37. Chapra M. U. (Islamic D. B. (2008). Innovation and Authenticity in Islamic Finance. Eighth Harvard University Forum on Islamic Finance: Innovation and Authenticity, 2-21. -- http://ierc.sbu.ac.ir/File/Article/INNOVATIONANDAUTHENTICITYINISLAMICFINANCE_93431.pdf.
  38. Chiaudano M. (1966). Un contributo alla storia dei Monti di Pietà e della Banca in Italia: L’Istituto San Paolo di Torino. Archivio Storico Italiano, 124(2): 250-256.
  39. Choudhury M. A., & Hassan A. (2014). The challenge in poverty alleviation: Role of Islamic microfinance and social capital. Humanomics.
  40. Coronella S. (2014). Storia della ragioneria italiana: Epoche, uomini e idee. Milano: FrancoAngeli.
  41. Lacerenza G. (2013). Cinquecentenario dell’espulsione degli ebrei dall’italia meridionale. Atti del convegno internazionale Napoli (Università L’Orientale – 22 novembre 2010), Napoli.
  42. Lewis M. K. (2007). Comparing Islamic And Christian Attitudes To Usury. In Handbook of Islamic Banking (pag. 68). Edward Elgar Publishing. -- https://books.google.it/books?hl=it&lr=&id=jvTtDzD5uFQC&oi=fnd&pg=PA64&dq=Lewis,+M.+K.+(2007).+Comparing+Islamic+and+Christian+attitudes+to+usury+(Doctoral+dissertation,+Edward+Elgar+Publishing+Limited).&ots=75fM4kQSux&sig=vCcHIZq5MnHeiSkIzMY6GhrKwW8.
  43. Manzoni D. (1540). Quaderno Doppio col suo Giornale, secondo il costume di Venezia. Comin da Trino.
  44. Martin F. R. (1949). La expulsión de los judios del reino de Nápoles (concluirá). Hispania, 9(34): 28.
  45. Melé D. (2005). Ethical education in accounting: Integrating rules, values and virtues. Journal of Business Ethics, 57(1): 97-109.
  46. Meneghin V. (1986). I Monti di Pietà in Italia: Dal 1462 al 1562 (7o ed.). LIEF Edizioni. -- https://scholar.google.it/scholar?hl=it&as_sdt=0%2C5&q=Meneghin%2C+V.+%281986%29.+I+Monti+di+Pietà+in+Italia%3A+dal+1462+al+1562+%28No.+7%29.+LIEF+Edizioni.&btnG=.
  47. Menghini M S. P. (2013). Il microcredito in Italia. Rivista di economia e statistica del territorio, 83-93. DOI: 10.3280/REST2013-003003
  48. Menning C. B. (1992). The Monte’s «Monte»: The Early Supporters of Florence’s Monte di Pieta. Sixteenth Century Journal, 23(4): 661. DOI: 10.2307/2541726
  49. Mews C. J., & Abraham I. (2007). Usury and just compensation: Religious and financial ethics in historical perspective. Journal of Business Ethics, 72(1): 1-15.
  50. Montanari D. (2001). Il credito e la carità: Monti di Pietà del territorio lombardo in Età moderna (Vol. 2). Vita e pensiero.
  51. Muzzarelli M. G. (2005). Pescatori di uomini. Predicatori e piazze alla fine del Medioevo. il Mulino. -- http://www.rmoa.unina.it/914/1/RM-Muzzarelli-Introduzione.pdf.
  52. Muzzarelli M. G. (2009). Reconciling the privilege of a few with the common good: Sumptuary laws in medieval and early modern Europe. Journal of Medieval and Early Modern Studies, 39(3): 597-617.
  53. Napier C. (2009). Defining Islamic accounting: Current issues, past roots. N. Buhr (A c. Di), Accounting History, 14: 121-144. DOI: 10.1177/1032373208098555
  54. Nomani F. (2003). The problem of interest and Islamic banking in a comparative perspective: The case of Egypt, Iran and Pakistan. Review of Middle East Economics and Finance, 1(1): 37-70. DOI: 10.1080/1475368032000061644
  55. O’Brien T. (2009). Reconsidering the common good in a business context. Journal of Business Ethics, 85(1): 25-37.
  56. Orelli R. L., del Sordo C., & Fornasari M. (2013). Credit and accounting in early modern Italy: The case of the Monte di Pietà in Bologna. Accounting History Review, 23(3): 273-293. DOI: 10.1080/21552851.2013.850925
  57. Osella F., & Osella C. (2009). Muslim entrepreneurs in public life between India and the Gulf: Making good and doing good. Journal of the Royal Anthropological Institute, 15: S202-S221.
  58. Park C. (2004). Religion and geography. Routledge companion to the study of religion, 414-445.
  59. Pierucci P. (2009). La contabilità nel bacino del Mediterraneo (secc. XIV-XIX). Milano: FrancoAngeli.
  60. Pomeranz F. (1997). The accounting and auditing organization for Islamic financial institutions: An important regulatory debut. Journal of International Accounting, Auditing and Taxation, 6(1): 123-130.
  61. Puglisi C. R., & Barcham W. L. (2008). Bernardino da Feltre, the Monte di Pietà and the Man of Sorrows: Activist, microcredit and logo. Artibus et Historiae, 58. -- http://www.jstor.org/stable/40343649?casa_token=dWuVI1G0r1sAAAAA:7voqYI4vX0s5PhBT7ogUwja-tw9rveKMTW-CcyR3I4OIVegOGYW6LFc0Nucpv4p4aVJieaODZOzlIke9cesvU4824ONSdNthrLTMFassbgSAXAFJZ-KW.
  62. Quattrone P. (2004). Accounting for God: Accounting and accountability practices in the Society of Jesus (Italy, XVI–XVII centuries). Accounting, organizations and society, 29(7): 647-683.
  63. Ramadani V., Dana L.-P., Gërguri-Rashiti S., & Ratten V. (2017). An introduction to entrepreneurship and management in an Islamic context. In: Entrepreneurship and Management in an Islamic Context (pagg. 1-5). Springer.
  64. Rammal H. G., & Parker L. D. (2013). Islamic banking in Pakistan: A history of emergent accountability and regulation. Accounting History, 18(1): 5-29. DOI: 10.1177/1032373212463269
  65. Reuters T., & Standard D. (2016). State of the global Islamic economy report 2016/17. Dubai: Thomson Reuters.
  66. Samra E. (2016). Corporate Governance in Islamic Financial Institutions. Law Commons of International Immersion Program Papers, 22(22): 1-18.
  67. Sangster A., & Scataglinibelghitar G. (2010). Luca Pacioli: The father of accounting education. Accounting Education, 19(4): 423-438. DOI: 10.1080/09639284.2010.501955
  68. Scott J. C. (1987). Resistance without Protest and without Organization: Peasant Opposition to the Islamic Zakat and the Christian Tithe. Comparative Studies in Society and History, 29(3): 417-452. DOI: 10.1017/S0010417500014663
  69. Shahinpoor N. (2009). The link between Islamic banking and microfinancing. International Journal of Social Economics, 36(10): 996-1007. DOI: 10.1108/03068290910984777
  70. Silvano G. (2005). A beneficio dei poveri: Il Monte di pietà di Padova tra pubblico e privato, 1491-1600. Bologna: il Mulino.
  71. Solomon R. C. (2004). Aristotle, ethics and business organizations. Organization Studies, 25(6): 1021-1043.
  72. Stulz R. M., & Williamson R. (2003). Culture, openness, and finance. Journal of Financial Economics, 70(3): 313-349. DOI: 10.1016/S0304-405X(03)00173-9
  73. Todeschini G. (2002). I mercanti e il tempio. La società cristiana e il circolo virtuoso della ricchezza fra Medioevo ed Età Moderna. il Mulino.
  74. Villa A. A. (1983). A proposito di ebrei, francescani, Monti di Pietà: Bernardino de Bustis e la polemica antiebraica nella Milano di fine’400. II francescanesimo in Lombardia. Storia e arte. Regione Lombardia and Silvana, 49-52.
  75. Warde I. (2000). Islamic finance in the global economy. Edinburgh University Press.
  76. Weissbrod L. (1983). Religion as national identity in a secular society. Review of Religious Research, 188-205.
  77. Wilson R. (2008). Innovation in the structuring of Islamic sukuk securities. Humanomics, 24(3): 170-181. DOI: 10.1108/08288660810899340
  78. Yamey B. S. (1981). Some Reflections on the Writing of a General History of Accounting. Accounting and Business Research, 11(42): 127-135. DOI: 10.1080/00014788.1981.9729690
  79. Yepes J. L. (1971). La instrucción de las arcas de misericordia del Obispo Díaz de Luco (1495-1556). Boletín de documentación del Fondo para la Investigación Económica y Social, 3(1): 54-70.
  80. Zaher T. T. S., Hassan M. K., & Kabir Hassan M. (2001). A Comparative Literature Survey of Islamic Finance and Banking. Financial Markets, Institutions & Instruments, 10(4): 155-199. DOI: 10.1111/1468-0416.00044
  81. Abdel Karim R. A. (1995). The nature and rationale of a conceptual framework for financial reporting by Islamic banks. Accounting and Business Research, 25(100): 285-300.
  82. Ahmed H. (2007). Waqf -Based Microfinance: Realizing The Social Role of Islamic Finance “Integrating Awqaf in the Islamic Financial Sector”. In Integrating Awqaf in the Islamic Financial Sector, 1-22.
  83. Ahmed H. (2011). Defining ethics in Islamic finance: Looking beyond legality. In Eighth International Conference on Islamic Economics & Finance: Sustainable Growth and Inclusive Economic Development from an Islamic Perspective 2011 (pp. 19-21).
  84. Aho J. (2006). Confession and bookkeeping: The religious, moral, and rhetorical roots of modern accounting. -- https://books.google.it/books?hl=it&lr=&id=cpfUfuLNiEkC&oi=fnd&pg=PR9&ots=FMwFD3bhh1&sig=ru_nPS0bYFZ7p Saym8dp_FOoWKg.
  85. Ali K., Leaman O. (2008) (s.d.). Islam: The Key Concepts. Routledge.
  86. Amuda Y. J. (2013). Empowerment of Nigerian Muslim Households through Waqf, Zakat, Sadaqat and Public Funding. International Journal of Trade, Economics and Finance, 419-424. DOI: 10.7763/IJTEF.2013.V4.329
  87. Avallone P. (2001) (Ed.). Il “povero” va in banca: i monti di pietà negli antichi stati italiani, secc. XVI-XVIII (Vol. 13). Edizioni Scientifiche Italiane.
  88. Avallone P. (2007). Il credito su pegno nel Regno di Napoli (XVI-XIXI secolo). Il credito su pegno e i Monti di Pietà in area Mediterranea (secolo XV-XIX). Consiglio Nazionale delle Ricerche. Istituto di Studi sulle Società del Mediterraneo.

  • Exploring social exchange theory in Italian cultural heritage. A case study on the Ordine Mauriziano Foundation's Historical Archives Davide Calandra, Federico Lanzalonga, in CONTABILITÀ E CULTURA AZIENDALE 2/2022 pp.55
    DOI: 10.3280/CCA2021-002003

Stefano Coronella, Paolo Biancone, Silvana Secinaro, Valerio Brescia, Monti di Pietà of 1500 and the Islamic banks as models of common good in "CONTABILITÀ E CULTURA AZIENDALE" 2/2020, pp 9-42, DOI: 10.3280/CCA2020-002002