Thayer v. Howard

CourtDistrict Court, D. Kansas
DecidedApril 8, 2024
Docket5:22-cv-03086
StatusUnknown

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

Bluebook
Thayer v. Howard, (D. Kan. 2024).

Opinion

IN THE UNITED STATES DISTRICT COURT FOR THE DISTRICT OF KANSAS

DAVID W. THAYER,

Plaintiff, Case No. 22-3086-DDC

v.

LAURA HOWARD, HALEIGH BENNETT, JEFF BROWN, LESIA DIPMAN, and LINDA KIDD,

Defendants.

MEMORANDUM AND ORDER

This case is about religious restrictions in a state-run inpatient psychiatric hospital. Pro se plaintiff David W. Thayer,1 an inpatient at Larned State Hospital, sued defendants—all Kansas state officials and hospital administrators—contending they unlawfully restricted his right to practice his Native American religion. Plaintiff sues defendants Laura Howard, Haleigh Bennett, Jeff Brown, Lesia Dipman, and Linda Kidd in their official and individual capacities under the Religious Land Use and Institutionalized Persons Act (RLUIPA) and 42 U.S.C.§ 1983 for violating his First and Fourteenth Amendment rights. He also claims that defendants violated state law, specifically, Section 10 of the Kansas Constitution Bill of Rights and Kan. Stat. Ann. § 59-29a22(b)(8). Plaintiff seeks monetary damages, injunctive relief, and punitive damages.

1 Because plaintiff filed his suit pro se, the court construes his filings liberally and holds them “to a less stringent standard than formal pleadings drafted by lawyers.” Hall v. Bellmon, 935 F.2d 1106, 1110 (10th Cir. 1991). But the court doesn’t serve as a pro se plaintiff’s advocate. See id. Plaintiff’s pro se status doesn’t excuse him from complying with the court’s rules or facing the consequences of noncompliance. See Ogden v. San Juan Cnty., 32 F.3d 452, 455 (10th Cir. 1994). Defendants filed a Motion for Summary Judgment (Doc. 48). Their motion argues: (1) state sovereign immunity blocks plaintiff’s official capacity, monetary damages claims under § 1983; (2) plaintiff’s First Amendment § 1983 and RLUIPA claims for injunctive relief fail because plaintiff hasn’t adduced any evidence that could support a finding that defendants substantially burdened plaintiff’s ability to practice his religion; and (3) the court should decline

to exercise its supplemental jurisdiction over the remaining state law claims. Plaintiff hasn’t responded to defendants’ motion. The court grants defendants’ Motion for Summary Judgment (Doc. 48) for the reasons below. I. Background The following facts either are stipulated in the Pretrial Order (Doc. 45), uncontroverted, or where genuinely controverted, viewed in the light most favorable to plaintiff—the party opposing summary judgment. Scott v. Harris, 550 U.S. 372, 378–80 (2007). Larned State Hospital (LSH) is a psychiatric hospital run by the state of Kansas. Doc. 49-1 at 2 (Dipman Decl. ¶¶ 6–7). It has distinct treatment programs, including the Sexual Predator Treatment Program (SPTP)—an in patient program for convicted sex offenders who

have completed their prison sentences but nonetheless the courts have determined are violent sexual offenders in need of involuntary inpatient treatment. Id. (Dipman Decl. ¶ 10); Doc. 49-2 at 2 (Rop Decl. ¶ 6). Plaintiff has resided in the inpatient housing at LSH in the SPTP since 2003. Doc. 49-1 at 3 (Dipman Decl. ¶ 13); Doc. 49-2 at 3 (Rop Decl. ¶ 11). LSH accommodates resident religious practices spanning multiple denominations (Asatru, Christian, Druid, Jewish, Muslim, Native American, Rastafarian, Satanist, and Wiccan). Doc. 53 at 2 (Brown Decl. ¶ 7). Plaintiff is a member of the Independent Native American religion. Id. at 15 (Brown Decl. ¶ 32). The Native American religious activities at LSH include smudging,2 pipe-and-drum ceremonies, sweat lodge ceremonies, healing and passing ceremonies, pow-wows, and special meals for holidays. Id. at 16–17 (Brown Decl. ¶¶ 39, 45). In March 2020, LSH created a “Pandemic Preparedness Plan” aimed at avoiding and managing COVID-19 transmission and infection within the hospital. Doc. 49-1 at 3–4 (Dipman Decl. ¶¶ 17–18). LSH modified and updated the plan over time, depending on the COVID-19

infection levels at the hospital, the surrounding county, and the state. Id. at 4 (Dipman Decl. ¶ 19). Those restrictions applied to all religious activities and they always permitted residents to conduct individual religious services regardless of the restriction phase. Id. at 3–4 (Dipman Decl. ¶ 18). Phase A, the most restrictive plan, suspended all group activities. Doc. 49-4 at 4–5 (Bennett Decl. ¶ 22). Residents still could gather in socially distanced, small groups of ten or less for “fresh air breaks.” Id. Phase B permitted groups of 15 or fewer to gather for 30 minutes if residents socially distanced and wore masks. Id. Phase C permitted groups of 30 or fewer to gather for an hour, so long as the residents socially distanced and masked. Id. To prevent the spread of COVID-19, LSH closed the cafeteria. Id. at 9 (Bennett Decl. ¶ 38). It remains closed

and residents still eat in their rooms or in a commons area in their living unit. Id. These restrictions, among other LSH and SPTP policies at the time, affected residents who practiced Native American religions. For example, plaintiff and other adherents to Native American religion couldn’t perform sweat lodge or pipe ceremonies under Phases A, B, or C because those ceremonies couldn’t accommodate social distance and masking. Id. at 4–5 (Bennett Decl. ¶ 22). And even once the COVID-19 phases ended, residents who practiced Native American religions briefly lacked access to a sweat lodge to perform the ceremony for a variety of reasons. Id. at 12 (Bennett Decl. ¶ 58). SPTP adopted a policy that allowed Native

2 Smudging is an activity that involves burning sage. Doc. 53 at 18 (Brown Decl. ¶ 48). American religious residents to purchase and use “liquid smudge”—a smokeless smudge spray—instead of their normal smudging practice. Doc. 53 at 18 (Brown Decl. ¶¶ 46–47). And LSH adopted a policy forbidding shared prayer pipes to reduce the risk of communicable diseases. Instead, each resident could purchase their own individual pipe. Id. at 20 (Brown Decl. ¶ 57).

LSH ended its COVID-19 phase plan in June 2023. Doc. 49-1 at 4 (Dipman Decl. ¶ 20). Currently, residents adhering to Native American religions may smudge daily, conduct pipe and drum ceremonies weekly, conduct sweat lodge ceremonies monthly, participate periodically in special meals for holidays, and conduct healing and passing ceremonies. Doc. 53 at 16 (Brown Decl. ¶ 39). Native American religious residents can replace monthly sweat lodge ceremonies with pow-wows. Id. at 17 (Brown Decl. ¶ 45). Non-pandemic disturbances sometimes interrupt regularly scheduled religious activities at LSH. During county burn bans, LSH would limit smudging, pipe ceremonies, or sweat lodge ceremonies because these activities increased the risk of wildfire. Doc. 49-4 at 14–16 (Bennett

Decl. ¶¶ 65–72). LSH also limited religious activities when it lacked sufficient staff to supervise residents. Doc. 49-5 at 4 (Kidd Decl. ¶ 24). These limitations affected sweat lodge ceremonies—where residents use rakes or modified pitchforks to move hot stones from an open fire into the lodge—because the ceremonies require increased staffing levels and trained staff. Id. at 4 (Kidd Decl. ¶ 21); Doc. 53 at 23 (Brown Decl. ¶ 80). It also affected frequent requests for healing and passing ceremonies. Doc. 49-2 at 8 (Bennett Decl. ¶ 40). In April 2022, plaintiff sued defendants Laura Howard (Kansas Department for Aging and Disability Services Secretary),3 Lesia Dipman (LSH Superintendent), Jeff Brown (LSH Chaplain), Haleigh Bennett (LSH Chief Operations Officer), and Linda Kidd (SPTP Program Leader), for restrictions to plaintiff’s religious exercise. Doc.

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