The process of the sword’s digitization. Photo credit: KMT/Facebook
For its part, the KMT claims to have strapped party funds in the present, as a result of the DPP’s probe into illicit party assets retained by the KMT in the present. These party assets primarily originate from property seized by the KMT during authoritarian times, which it continued to hold onto after democratization. Hence the attempt to branch out into NFTs.
The KMT’s foray into NFTs is also with the aim of appealing to youth. Many Taiwanese young people–perhaps hoping to make money at a time in which young people subsist on 22K salaries and face the prospect of never owning a home in their lifetimes–have become sucked into the NFT craze.
Yet as has been pointed out by critics, the choice of the saber is ironic. The saber, gifted to Chiang by a San Francisco overseas Chinese organization, has an inscription regarding “embracing the spirit of anti-Communism” in order to “Suppress chaos and establish a nation.” Nevertheless, as the pro-unification party in Taiwanese politics, the KMT has since made its peace with the CCP.
But at a time in which it is debated what should be done with symbols dating from the authoritarian period, the KMT proposes to bring these symbols into the digital age–with a dash of the party’s continual cringeworthy attempts to appeal to young people. Indeed, at a time in which the KMT has been scoffed at for laughable dance videos,tweets that contain the words “Muh Japan,” or wearing high-waisted pants from the last century, perhaps this is what the KMT should try to turn into an NFT–rather than a sword belonging to Chiang Kai-shek. At the very least, while removing the Chiang Kai-shek statues strewn across Taiwan will prove laborious, given the physical weight of the statues, it will prove far easier to dispose of digital NFT files.