Di kabupaten Landak terdapat 26 lokasi penambangan emas dengan luas 3.782,OO ha. Dari jumlah tersebut sebagian besar penambangannya dilakukan di Mandor oleh masyarakat yang tidak memiliki izin. Tepatnya 79 kelompok dengan luas penambangan 59,50 ha (1,57%) dilakukan tanpa izin, dan 36 kelompok yang memilih izin dengan luas daerah penambangan 64,70 ha (13%) (Kimha,1995:25). Secara teoritis, penambangan emas menimbulkan dampak dalam kehidupan masyarakat yang berada di sehtar lokasi penambangan. Dampak yang ditimbulkan dapat digolongkan menjadi dua, yaitu dampak fisik dan non-fisrk, baik bersifat postif maupun negatif. Penelitian ini dimaksudkan untuk mengetahui dampak penambangan emas terhadap kehidupan sosial budaya masyarakat Mandor dan implikasikanya terhadap ketahan sosial budaya masyarakat Mandor. Penelitian ini dijalankan di Mandor Kabupaten Landak. Penelitian ini menggmakan metode penelitian desknptip kualitatip. Pengmpulan data dilakukan inelalui observasi lapangan, wawancara dan data dokumenter. Data primer diperoleh langsung dari para penambang, juga dari masyarakat di sehtar penambangan. Data sekunder diperoleh dari mforman kunci, diantaranya dan, masyarakat di luar penambangan, tokoh masyarakat, dan kepolisian. Teknik analisis data menggunakan analisis deskriptif kualitatif dengan menggambarkan fenomena-fenomena yang berhubungan de-ngan penambangan emas. Terhadap hasil analisis data dilakukan interpretasi dengan memberikan makna terhadap fenomena yang ada. Dari penelitian ini ditemukan hasil sebagai berikut: Pertama, dampak sosial budaya penambangan emas yang bersifat positif bagi kehidupan inasyarakat Mandor; 1) pada elemen organisasi sosial, secara fisik berupa kemampuan membeli rumah bagi keluarga batih. Secara non-fisik, berupa kemandirian hdup; 2) pada elemen Sistem peralatan hidup dan teknologi, secara fisik, berupa: kemampuan memiliki dan memanfaatkan alat-alat hasil teknologi untuk keperluan hidup, berupa: sepeda motor, mobil, tv, parabola, AC, telepon, dan hand phone. Secara non-fisik, berupa: penggunaan peralatan hasil teknologi memudahkan kehidupan masyarakat; dan 3) pada elemen mata pencaharian hidup, secara fisik, berupa: Meningkatnya penghasilan masyarakat, penggunaan mesin gali tanah. Secara non-fisik, berupa: Semakin luasnya pe1uangAapangan pekerjaan. Sedangkan dampak sosial budaya yang bersifat negatif, 1) pada elemen organisasi sosial, secara non-fisik, berupa: Menipisnya pola hidup paguyuban, semahn suburnya KKN, dan meluasnya sasaran hminalitas; 2) pada elemen mata pencaharian hidup, secara fisik, berupa: Munculnya pekerja di bawah umur. Keha, Implikasi positip penambangan emas terhadap ketahanan sosial budaya masyarakat Mandor, pada aspek ekonomi, secara fisik, berupa: berkembangnya lapangan kerja baru bagi masyarakat. Sedangkan secara non-fisik, berupa: meningkatnya penghasilan masyarakat dan menguatnya daya beli masyarakat, yang beralubat pada mendorong lancarnya roda perekonomian masyarakat

In Landak Regency there are 26 locations for gold mining with an area of 3,782,OO hectares. In most of these locatiaons, mining activities are done in Mandor by the local community who have no permits. As many as 79 groups involved in gold mining of an area of 59.50 hectares (1,57 %) have to permits, and only 36 groups who mine an area of 64.70 hectares (1,71 %) have permits (Kimha, 199525). Theoritically, gold mining have inpact on the life of the population who live in the surroundmg areas of a mining location. This impact can be divided into two categories, i.e. physical and non-physical, which can be positive or negative. This research aims to investigate the impact of gold mining on the socio-cultural life of the Mandor community and its implications for the socio-cultural resilience of the Mandor community. This research was conducted in Mandor, Landak Regecy using descriptive, qualitative method. Data were collected from field observation, interviews, and documentary sources. Primary data were obtained directly from the miners and the local community. Secondary data were obtained from key informants, some of whom consisted of the people from outside the mining locations, community leaders, and police officers. The data were analyzed descriptively and qualitatively by describing the phenomena related to gold mining. The results of analysis were interpreted by ascribing meaning to the existing phenomena. The findings from this research are as folows. First, the socio-cultural impact of gold mining is positive for the Mandor community: 1) in terms of socisl organization; non-physically, they become can afford to buy a house for their family; non-physically, they become independent. 2) in connection wich products of technology, people can aford to have and make use of things like motorcycle, cars, television sets, parabola, AC, tephone, and handphones. Nonphysically, people live more comfortably with the use of technological products. 3) in connection with means of livelly hood, the physical impact is that people enjoy increased incomes and can use digging machines. The non-physical impact is expansion of job opportunities. Tne negative socio-cultural impacts are: 1) from the point of view of social organization, there is aloss of communality or a community spirit in peoples life-style the prevalence of KKN (gambling, alcoholism and caraoke. 2) in connection with means of livelihood the physical impact in the existence of child labour. Secondly, the positive implication of gold mining for the community’s socio-cultural resilience is the growth of new employmen opportunities for the people. The non-physical implications are increased incomes and puchasing power, wich result in stimulating the dinamycs of the ~~mnmunitye’sc onomic activity.

Kata Kunci : Ketahanan Nasional, Penambangan Emas, Gold mining, Socio-cultural life, West Kalimantan.