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That Akiko became a ‘medium’ after an invocatory rite of a would-be has been analyzed either “a sacred purification” or “subaltern's voice” on the existing “Comfort Women” studies. Besides, Beccaha-Akiko's daughter-seems to be a character who understands her mother and finds her identity as ‘Korean Girl’ after her mother's death. But this kind of view says that Akiko could not be understood when she lived and that her voice could be heard only when she proved her being after her death. Also, the analysis that regards Akiko as “a female shaman of a shaman ritual for cleaning dead” and defines it as a “purification” neglects the pain that Akiko's body becomes “the medium” between human world and ghosts. This is partly dangerous because it neglects the present of the Japanese army's comfort women, and simply can take it as a “past event”. The Japanese government has not officially apologized the “Japanese army's comfort women” matter, even though 20 years have passed after the public announcement that the Japanese army's comfort women actually existed. Therefore, this study centers the point of view that the Japanese army's comfort women problem is not resolved and not passed as a part of history, but the “current problem” (They are still alive!) And they are still suffering from their ‘past’, so this study analyzes the meaning of the death of the plentiful, anonymous women in the [Japanese army's comfort women]. And the purpose of this analysis is to emphasize the problem and reveal it as a current issue, not ‘past thing’ by criticizing the careless historicization of the Japanese Army's comfort women.