This study aimed to develop meridian point stimulation self-care methods to reduce chronic low back pain (LBP) in community-dwelling older adults. Thirteen older adults with chronic LBP continuously executed meridian point stimulation self-care methods developed by researchers including the guide creation and methods instruction. To assess the effectiveness of the methods, thermographic images of the low back area were taken with an infrared video camera before the start of the implementation and at 1 week and 2 months after implementation, and the pain level was recorded by use of a visual analog scale(VAS)immediately before and at 2 months after implementation, and interviews were conducted to grasp the impressions of the older adults with chronic LBP at 2 months after implementation.
The results revealed that the temperature on the lumbar surface was significantly higher at 2 months after compared with before the start of the implementation, and that the pain level was significantly lower immediately and at 2 months after compared with before implementation. An analysis of the impressions of older adults with chronic LBP at 2 months after implementation revealed increased self-awareness of improvements in LBP and self-efficacy, as well as enhanced consciousness regarding changes in health behaviors and perspectives toward health promotion.
Based on these results, the meridian point stimulation self-care methods to reduce chronic low back pain in the older adults, which consists of “preparation of meridian point stimulation methods guide,” “instruction of meridian point stimulation methods to target older adults,” and “implementation of meridian point stimulation methods by target older adults” was developed.

Japan has become a super-aging society, many people are suffering from aging, high mortality, cancer, etc. The need for spiritual care, as well as physical care, is increasing among people living in the community. In the United States, churches in communities provide care services through their nurses. This is called Faith Community Nursing (FCN) which focuses on spiritual care activities. This paper aims to explore the characteristics and the possibility of FCN in Japan, by focusing on the following points as study objectives:
1) What kind of care is provided by Faith Community Nurses (FCNs)?
2) What kind of care is provided by the faith community in FCN?
Methods
A literature study was conducted:
Faith Community Nurse(ing) and Parish Nurse(ing) were searched from CINAHL using the keywords “Faith Community Nurse(ing)” and “Parish Nurse(ing)”.
Results
A total of 16 and 15 articles were found for “Faith Community Nurse(ing)” and “Parish Nurse(ing),” respectively. Duplicate articles were eliminated and 16 articles that were appropriate for the study purpose were analyzed. The following categories were extracted:
Objective 1) [observation] and [provision of health education], [emotional support/spiritual care], [long-term care], [listening/care of presence], [congregational worship support], [prayer], and [scriptural and ministerial care].
Objective 2) [fellowship with human resources], [ Care in collaboration with volunteers], and [reciprocal and mutually beneficial care with the community].
Discussion
The characteristics of care for FCNs were “care that goes beyond physical care and is more conscious of emotions and spirituality,” and “cuddly spiritual care using religious resources”. The characteristics of care for the community were titled “connecting people and social resources” and “complementing the institutional framework. As for the possibilities in Japan, it was suggested that this could complete holistic care, although it is necessary to be careful about the outpouring of religious care.

Objective
This study clarifies the characteristics of disaster prevention and mitigation behaviors of Shikoku pilgrims against earthquakes and tsunamis, and suggests how they can take actions to protect their lives from such disasters.
Methods
A self-administered, anonymous questionnaire survey was conducted at Iwamoto Temple, in March and April 2021 on crisis awareness, earthquake and tsunami awareness, and anxiety among those who made the Shikoku pilgrimage in a non-tour bus. Quantitative data were tabulated simply and cross-tabulated for each item. χ-square test or Fisher’s exact probability tested the relationship between variables using Windows spss ver. 25 (P‹0.05%). Qualitative data were characterized by categorizing similar opinions.
Results
The 120 participants were male, 40-69 years old, car users, and more than half were first-time pilgrims. Crisis awareness was 56.7%, hazard knowledge 69.2%, and information interpretation 91.7%, while evacuation knowledge was 49.2% and understanding of this was 45.8%. Crisis awareness and hazard knowledge exhibited a significant relationship. Anxiety during the pilgrimage was 15 codes and three categories. Preparedness was practiced by 51.7%, with checking hazard signs along the pilgrimage route the most common (29.6%).
Considerations
Shikoku pilgrims’ disaster prevention and mitigation actions against earthquakes and tsunamis are characterized by lack of knowledge and understanding of earthquake and tsunami evacuation to lead to evacuation actions, although they can interpret the information on the evacuation signs along the route. Therefore, it would be useful to supplement such knowledge and understanding by devising the display of evacuation signs that will surely lead to evacuation actions.