Shakur v. Elders

CourtDistrict Court, D. Connecticut
DecidedOctober 8, 2021
Docket3:19-cv-01412
StatusUnknown

This text of Shakur v. Elders (Shakur v. Elders) is published on Counsel Stack Legal Research, covering District Court, D. Connecticut primary law. Counsel Stack provides free access to over 12 million legal documents including statutes, case law, regulations, and constitutions.

Bluebook
Shakur v. Elders, (D. Conn. 2021).

Opinion

UNITED STATES DISTRICT COURT

DISTRICT OF CONNECTICUT

MECCA ALLAH SHAKUR, : Plaintiff, : : v. : Case No. 3:19-cv-1412 (VAB) : RELIGIOUS COORDINATOR : M. ELDERS, ET AL., : Defendants. :

INITIAL REVIEW ORDER Mecca Allah Shakur (“Plaintiff”) is currently incarcerated at Corrigan-Radgowski Correctional Institution (“Corrigan-Radgowski”) in Uncasville, Connecticut. He has filed a civil rights Complaint pro se under 42 U.S.C. § 1983 against Religious Coordinator M. Elders (“Coordinator Elders”), Director of Religious Services Williams (“Director Williams”), Warden Faucher, Captain J. Shebeanus, District Administrator Edward Maldonado, Acting District Administrator Rodriguez, Level 1 Administrative Remedy Coordinator (“ARC”) King, Level 2 ARC Ryba, Level 2 ARC Blanchard, Correctional Officer Roy, Correctional Officer Sweet, and Staff Attorney N.K. O’Brasky. See ECF No. 1, at 1–5. He alleges that, during his confinement at Corrigan-Radgowski from December 2017 to February 2019, the Defendants interfered with the exercise of his right to practice his religion and failed to properly process his grievances in violation of his right to due process. For the reasons set forth below, the Complaint will be DISMISSED with leave to amend. The Court will permit Mr. Shakur leave to file an amended complaint by December 7, 2021, if he can allege facts to state a plausible claim or claims that Director Williams, Coordinator Elders, Captain Shebeanus, Officer Roy or Officer Sweet substantially interfered with the practice of his sincerely held religious beliefs during the period from December 2017 and February 2019 in violation of the First Amendment and/or the Religious Land Use and Institutionalized Persons Act (“RLUIPA”). If no amended complaint is filed by this date, the Court will issue an order directing the Clerk to enter judgment for all Defendants and to close

this case. I. BACKGROUND The Complaint is fifty-six (56) pages in length and includes eighty-three (83) paragraphs of allegations, eight (8) paragraphs of legal claims, and multiple requests for relief. Id. at 5–55. Many of the paragraphs of allegations include detailed descriptions of inmate requests, grievances, and grievance appeals filed by Mr. Shakur, as well as detailed accounts of the responses to the requests, grievances, and grievance appeals. Id. at 13–14 ¶¶ 45, 48–49; 16–24 ¶¶ 55–69; at 26–36 ¶¶ 88–91. The Court finds it unnecessary to restate all of those allegations in this order. Mr. Shakur allegedly is an adherent of the Nation of Gods and Earths (“NOGE”) religion,

commonly referred to as the Five Percenters. Id. at 5 ¶ 15. On February 21, 2017, in three federal cases involving the First Amendment rights of three inmate adherents to the NOGE religion, United States Magistrate Judge Merriam granted a motion for final approval of an executed settlement agreement and retained jurisdiction over the cases and the settlement agreement until February 14, 2020. See Order Granting Joint Mot. for Final Approval of Settlement, Boyd v. Semple, et al., No. 3:11-CV-824 (SALM), ECF No. 135 (Feb. 21, 2017) (“Boyd Settlement”); Order Granting Joint Mot. for Final Approval of Settlement, Colon v. Semple, et al., No. 3:14- CV-461 (SALM), ECF No. 90 (Feb. 21, 2017) (“Colon Settlement”); Order Granting Joint Mot.

2 for Final Approval of Settlement, Harris v. Semple, et al., No. 3:15-CV-165 (SALM), ECF No. 69 (Feb. 21, 2017) (“Harris Settlement”). On December 15, 2017, Mr. Shakur allegedly wore a brown NOGE crown to the dining hall and ate his meal. Compl. at 5–6 ¶¶ 15, 19. As Mr. Shakur exited the dining hall, Lieutenant

Hackett allegedly pulled him to the side and questioned him about his crown. Id. at 6 ¶ 18. Mr. Shakur allegedly explained that he had possessed the crown for years, it was listed on his property inventory as a kufi, and that prison officials had permitted him to retain the crown during his confinement at different prison facilities and during his confinement in the restrictive housing units at those facilities. Id. at 6 ¶ 20. Lieutenant Hackett allegedly informed Mr. Shakur that both Captain Shebeanus and Coordinator Elders had instructed him to confiscate the crown/kufi because inmates were only permitted to possess and wear white crowns/kufis. Id. at 6 ¶ 19. Mr. Shakur allegedly stated that he understood that Muslim inmates could only wear white kufis, but that no memorandum had been posted in his housing unit indicating that

adherents of the NOGE religion could only wear white crowns. Id. at 6 ¶ 20. He allegedly further explained that the settlement agreement pertaining to the rights of inmate adherents of the NOGE religion did not limit NOGE adherents to wearing white crowns. Id. Lieutenant Hackett allegedly admitted to Mr. Shakur that he was not familiar with the differences between kufis and crowns and escorted Mr. Shakur to his office. Id. 6 ¶ 21. After accessing the computer in his office in an attempt to obtain information regarding the NOGE religion and the crowns worn by adherents to the NOGE religion, Lieutenant Hackett allegedly escorted Mr. Shakur to speak to Coordinator Elders to discuss the order that Mr. Shakur’s non-white crown be confiscated. Id. at 7 ¶ 22.

3 Coordinator Elders allegedly informed Mr. Shakur that his crown constituted contraband because it was not white and asked Mr. Shakur how he had obtained the crown. Id. at 7 ¶ 23. Mr. Shakur allegedly informed Coordinator Elders that he had possessed the crown for years and that his property inventory, which listed the crown as a kufi, reflected that property officers had

authorized his possession of the crown. Id. at 6–8 ¶¶ 18, 23, 27. Elders allegedly indicated that under a directive or order of Director Williams, inmate adherents of the NOGE religion could only possess and wear white crowns with a white tassel. Id. at 7 ¶ 23. Mr. Shakur allegedly stated that the settlement agreement pertaining to the rights of inmate adherents of the NOGE religion did not limit NOGE adherents to wearing white crowns and no memorandum had been posted in his housing unit indicating that adherents of the NOGE religion could only wear white crowns. Id. at 7–8 ¶¶ 23–25. Coordinator Elders allegedly indicated that he had a memorandum from Director Williams that included the directive that inmate adherents of the NOGE religion could only possess and wear white crowns with a white tassel. Id. at 7 ¶ 24. Lieutenant Hackett allegedly escorted Mr. Shakur to Religious Coordinator Elder’s office

to review the memorandum from Director Williams. Id. at 8 ¶ 27. As Mr. Shakur waited outside Elder’s office, he allegedly became increasingly upset and ripped up his crown to prevent Lieutenant Hackett from confiscating it. Id. at 9 ¶ 28. Lieutenant Hackett allegedly then escorted Mr. Shakur back to his housing unit and indicated that Coordinator Elders would meet them there. Id. at 9 ¶ 29. Coordinator Elders allegedly arrived a short time later with a memorandum. Id. at 9 ¶ 31. Mr. Shakur allegedly scanned the memorandum and noted that it had not been drafted by Director Williams. Id. Rather, it allegedly was a document written by a warden at Brooklyn Correctional Institution. Id. Coordinator Elders allegedly insisted that the

4 memorandum had been written or authorized by Director Williams and denied Mr. Shakur’s request for a copy of it. Id. at 10 ¶ 32. He allegedly instructed Mr. Shakur to submit a request for the memorandum under Connecticut’s Freedom of Information Act (“FOIA”). Id. Later that day, Mr. Shakur allegedly submitted a FOIA request to Coordinator Elders

seeking a copy of the document that Elders had shown to him earlier and sent a request to Director Williams regarding Elders’ conduct in ordering the confiscation of his crown. Id. at 10 ¶¶ 33–34.

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