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There was no official or party section assigned to the task of turning Chiang into a larger than life character, but it was understood that there were rewards to those loyal to the Party and the leader. Speaking of the adoration and deification of the generalissimo Taylor says: While the nature of Nationalist rule under Chiang can be debated, there is little question that it shared with its Soviet and fascist contemporaries a tendency to promote the mass adoration of leaders.

This included the manufacture and distribution of images of Chiang; the naming of streets in his honor; the celebration of his life through textbooks and public events; and, in some cases, the attribution to Chiang of superhuman power and wisdom… By the time of the Nationalist government’s complete relocation to Taipei in 1949, almost every city and town in Taiwan could claim a Zhongzheng Lu (Chiang Kai-shek Road) and a Zhongshan Lu (Sun Yat-sen Road) thanks to the efforts of zealous city and county administrators.

Nationalist Chinese propaganda of the time maintained that it was “ Free , 1960) published by the Asian People’s Anti-Communist League opens with a comparison between the “ Communist controlled area” and a zoo.

It describes the Chinese communist “gangsters” as “inhuman and devoid of all moral scruples.” The 1957-1958 edition of the China Yearbook referred to the communists as “the sons of Satan.” At the same time, the Nationalists on Taiwan started what we might call a cult of personality around their leader. Taylor, a Lecturer in Chinese Studies at the University of Sheffield mentions some aspects of this in “ The Production of the Chiang Kai-shek Personality Cult, 1929–1975,” The China Quarterly.

The first statue of Chiang to appear in Taiwan was raised only 192 days after retrocession.