Opening new branches may help the banks to expand and is a priority for the banks to enlarge the public inclusion. Indonesian banking industry is currently not efficient and still focus more on networking the branches than improving the banking access to the public. This paper utilize the path analysis to see the link betweeen the branch expansion and the performance of the banks. The analysis shows that the increase of the number of branches and employees does not significantly influence the financial performance of the banking industry from the period of 2011-2012. This prove that the inefficiency of banking industry as one of the performance indicators of banking is not the main factor that be caused by increasing the number of branches and employees.

The modern overhead lines with High Capacity Low Sag (HCLS) conductors can be operated at higher current carrying capacity. The main advantage of HCLS conductors is the special design of operating conditions, which cause the transformation of the mechanical pull load from the conductors to the reinforcing core. This transformation is called “knee point temperature”. This study aims to determine the knee point temperature and the effect on sag HCLS conductors. The simulation will be conducted on the HCLS conductors, namely ACCC/TW LISBON (310), which stretches between a span of 100meters. The electrical loading of conductors is gradually giving until a temperature of 180oC is reached. From the simulation results, we can determine the knee point temperature of the ACCC/TW LISBON (310) conductor is around 60-62oC. The value of the sag after the knee point temperature tends to be stable even though the ampacity loading is increased.

This article examines the ritual traditions that are reconstructed to fit within a tourist agenda in the Blitar Region of Indonesia. The ritual is the purification of Gong Kyai Pradah. Tourism in local areas is a phenomenon that rises with the cultural projects used to create identity. Then, the consequences that arise are the issues of how local elites have touched and absorbed rites in the community's life to represent their power at the site of cultural events. In this case, the rite of tradition has a high historical setting, which is significant in interpreting the discourse of sociocultural changes. Although the changes cannot be rejected, the crucial aspects that need to be highlighted are the elite's strategies and the configurations of power that play roles to determine the sustainability of the ritual. Thus, perspectives are built with the theoretical concept of the theatrics of power and the idea of power in Javanese tradition; hereafter, the thick description method was used as a tool to narrate the heritage governance. Then, this article argues that the clash of elites is formed by the need to maintain their power to gain cultural legitimacy. Nonetheless, the position of elites with their basis of power did not have an equal authority; therefore, the traditional elite became marginalized while the modern elite used their ability to flex their formal, legal power through ritual.

This article discusses the politics of identity in dance representations. Lah Bako dance is one of the Jember icons that was created to build an image of the tobacco farmers' culture. This dance is performed by women who represent the tobacco production process. However, the practical needs that are framed through aesthetic motions present a new form of how women are positioned in agricultural societies. In this context, the Lah Bako dance becomes an instrument to create new meanings for women and also becomes an imaginary space for tobacco farming. The article discusses two main points: first, the Lah Bako dance became an integral part of government’s project to construct mass memories in the relations of production in the tobacco sector, and the second is women as subjects representing a farmer’s spirit which is formed as a new figuration that fluid and changeable as political image that transcended existing experimental conditions. An addition point highlighted in this article was the emergence of Islamic values in a dance version which is accomodated the elite interest of Jember’s identity slogan formation. Reseachers use Stuart Hall’s cultural representation and ethnography method to narrate the identity. This research found that the Lah Bako dance is constructed in dominant cultural formations that are legitimized by the structure of the regional government bureaucracy. Furthermore, it is crucial to criticize the space for voicing farmers’ subjectivity and class politics, which has been muddled from the elite network. The problem appears as a paradox for creating aesthetic reality through art, where the symbolic form can be enjoyed without touching inequality that continually arises.

The issue of indigenous community revivalism is crucial related to identity problems and cultural practices in sustainable development. Capital accumulation through cultural commercialization becomes a means to create a cultural creative sector based on tourism. The case of Osing communities in Banyuwangi, East Java, explained and highlighted the cultural practices of indigenous identity to a political-economic agenda. The research used a discursive analysis method with the findings of several issues. First, there were discrepancies between the indigenous and village institutions over the vision of village development. Second, the emergent forms of elite domination in an indigenous village. Third, the economic profit which is introduced by the market system did not align with the constructed narratives of indigenous people as generous and selfless. Fourth, the revival of cultural tourism is followed by an improvement in the infrastructure as a development indicator. And fifth, the government did not effectively represent the will of the indigenous community. Those emerged the contradiction between maintaining and innovating the tradition as a challenge in cultural tourism projects. The conditions were examined as a politics of culture which is formulated by the state. Hence, cultural practices of indigenous community turned into festivals; notwithstanding, indigenous sustainability is still uncertain.