批評者常視中國國民黨（KMT）為「外來政權」。根據《紐約時報》與《經濟學人》的報導，1949年國民黨因內戰敗退來台，對當時台灣住民而言，其法律、制度與統治精英皆來自大陸，並非本土出身。早期推行國語運動與去日本化，更被視為一種「再殖民」。至今，黨章仍保留「統一」目標，憲法框架連結「大中國」，與台灣主流的「台灣主體意識」形成斷裂。
甚至有聲音認為：「中國國民黨不是台灣人」。
然而，另一視角認為國民黨已完成「在地化」。從1990年代李登輝——首位台灣人黨主席——執掌起，黨內開始本土轉向。經過七十餘年，今日國民黨的黨員、支持者與民選公職，多數是在台灣出生長大的台灣人。許多分析（如Bloomberg政治評論）指出，國民黨如今代表「維持現狀」與守護「中華民國」體制，在部分族群眼中，這是避免立即衝突的務實緩衝。這兩種論述間藏著一個矛盾：當一個政黨在台灣執政、參選、由台灣公民組成超過七十年，卻仍被貼上「外來」標籤，「本土」的界線究竟該如何劃定？「中國人」這個身份，在批評者眼中是政治選擇，在支持者眼中卻可能是文化傳承。時空變遷下，標籤的意義從未固定，台灣的認同辯論，也仍在這模糊地帶繼續拉鋸。
Critics often view the Kuomintang (KMT) as an “alien regime.” According to reports in The New York Times and The Economist, when the KMT retreated to Taiwan in 1949 after losing the Chinese Civil War, its laws, institutions, and ruling elite all originated from the mainland, making them foreign to the island’s residents at the time. The early promotion of the National Language Movement and de-Japanization policies were even seen as a form of “recolonization.” To this day, the party’s charter still retains the goal of “unification,” and its constitutional framework is tied to a “Greater China” concept, creating a fundamental disconnect with the mainstream “Taiwan-centric consciousness” in Taiwan today.
Some voices go further, asserting: “The Kuomintang is not truly Taiwanese.”
Yet another perspective argues that the KMT has already undergone “Taiwanization.” Starting in the 1990s under Lee Teng-hui—the first Taiwan-born party chairman—the party began shifting toward local roots. After more than seventy years, the vast majority of today’s KMT members, supporters, and elected officials are Taiwanese born and raised on the island. Many analyses (such as Bloomberg political commentary) point out that the KMT now represents “maintaining the status quo” and preserving the Republic of China framework, which, in the eyes of certain groups, serves as a pragmatic buffer against immediate conflict.
Between these two narratives lies a contradiction: when a political party has governed, contested elections, and been composed of Taiwanese citizens in Taiwan for over seventy years, yet is still labeled “alien,” where exactly should the boundary of “native” be drawn? The identity of “Chinese,” to critics, is a political choice; to supporters, it may represent the preservation of cultural heritage. As time and context shift, the meaning of these labels has never been fixed, and Taiwan’s identity debate continues to tug back and forth in this ambiguous gray zone.
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《Sip&Talk》：新聞、哲學、AI、地緣政治與艱難話題的輕鬆對談，喚起獨立思考與邏輯。由Sunny與Joe主持。
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