Ulmann v. Merr. Cty. HOC

2003 DNH 012
District Court, D. New Hampshire·Decided January 21, 2003·No. CV-02-405-JD·Published·Cited by 1 cases

Opinion

Ulmann v . Merr. Cty. HOC CV-02-405-JD 01/21/03 UNITED STATES DISTRICT COURT FOR THE DISTRICT OF NEW HAMPSHIRE

Peter Ulmann

v. Civil N o . 02-405-JD Opinion N o . 2003 DNH 012 Carole A . Anderson, Superintendent, Merrimack Count House of Correction, et a l .

REPORT AND RECOMMENDATION

Before the Court is the amended complaint (document n o . 9 )

of pro se plaintiff Peter Ulmann, who has filed suit against Carole A . Anderson, the Superintendent of the Merrimack County House of Correction (“MCHC”), Captain Craft, the MCHC Chief of Security, and Henry Simons, a physician’s assistant at the MCHC, pursuant to 42 U.S.C. § 1983. Ulmann alleges violations of his constitutional and statutory rights resulting from denial of certain religious items, denial of an adequate kosher diet, the use of religious and ethnic slurs against him, denial of visits from the Israeli consulate, denial of phone contact with his family, hazardous conditions of confinement, and denial of adequate medical care during his incarceration at the MCHC.1 As

1 As of November 1 4 , 2002, Ulmann has been transferred to the New Hampshire State Prison.

Ulmann is proceeding both pro se and in forma pauperis, the matter is currently before me for preliminary review. See United States District Court for the District of New Hampshire Local Rule 4.3(d)(2). As explained fully herein, in an Order issued simultaneously with this Report and Recommendation, I direct Ulmann’s religious items and diet claims, Religious Land Use and Institutionalized Persons Act (“RLUIPA”) claim, inadequate nutrition claim, consular visitation claim and family association claim to be served on defendants Anderson and Craft. I recommend that the equal protection claim, the medical care claim and the hazardous conditions claim, as well as defendant Simons be dismissed from this action, as the complaint does not allege sufficient facts to state a claim upon which relief might be granted as to those claims and that defendant.

Standard of Review

In reviewing a pro se complaint, the court is obliged to construe the pleading liberally. See Ayala Serrano v . Lebron Gonzales, 909 F.2d 8 , 15 (1st Cir. 1990) (following Estelle v . Gamble, 429 U.S. 9 7 , 106 (1976) to construe pro se pleadings liberally in favor of the pro se party). At this preliminary stage of review, all factual assertions made by the plaintiff and

inferences reasonably drawn therefrom must be accepted as true. See Aulson v . Blanchard, 83 F.3d 1 , 3 (1st Cir. 1996) (stating the “failure to state a claim” standard of review and explaining that all “well-pleaded factual averments,” not bald assertions, must be accepted as true). This review ensures that pro se pleadings are given fair and meaningful consideration. See Eveland v . Dir. of C.I.A., 843 F.2d 4 6 , 49 (1st Cir. 1988).

Discussion

1. Claims Regarding Denial of Religious Items Ulmann attempts to state causes of action under the First Amendment and the RLUIPA for an alleged deprivation of the use of a teffilin at the MCHC. I will address each cause of action in turn, after summarizing the facts alleged which give rise to those claims.

A. Denial of Teffilin Ulmann alleges that he is an orthodox jew, and that part of the practice of his religion requires that he wear teffilin every day in order to pray. Teffilin are small black boxes that adult orthodox Jewish men tie onto their head and arm daily while they pray, except on shabbat and holy days. Ulmann asserts that wearing teffilin is an essential part of his religious practice.

Ulmann asserts that he has worn teffilin as part of his daily prayer ritual for more than forty years. Rabbi Shmuel Spritzer of Brooklyn, New York, provided a letter to MCHC on Ulmann’s behalf verifying Ulmann’s claim of a need to use teffilin as part of his prayer ritual. Nevertheless, Anderson denied Ulmann permission to use teffilin.

B. Free Exercise Claim Ulmann alleges in his complaint that the defendants denied him his right to freely exercise his religion as guaranteed by the First and Fourteenth Amendments to the United States Constitution. “Lawful incarceration brings about the necessary withdrawal or limitation of many privileges and rights, a retraction justified by the considerations underlying our penal system.” Price v . Johnston, 334 U.S. 266, 285 (1948). However, a prisoner “retains those First Amendment rights that are not inconsistent with his status as a prisoner or with the legitimate penological objectives of the corrections system.” Pell v . Procunier, 417 U.S. 8 1 7 , 822 (1974); see also, Bell v . Wolfish, 441 U.S. 5 2 0 , 545 (1979) (“prisoners do not forfeit all constitutional protections by reason of their conviction and confinement in prison.”). The retained rights include the right

to the free exercise of religion. Cruz v . Beto, 405 U.S. 319, 322 (1972). “A prisoner has the right to participate in practices which are an integral part of his religious belief.” Moorish Sci. Temple of Am. v . Smith, 693 F.2d 9 8 7 , 990 (2d Cir. 1982); see also Barnett v . Comm’r, N.H. Dept. of Corr., N o . Civ. 98-305-JD, 2000 WL 1499490 (D.N.H. Apr. 2 6 , 2000). Prisons must provide all inmates reasonable opportunities to exercise their religious freedom. Cruz, 405 U.S. at 3 2 2 , n.2.

The Supreme Court has held that a prisoner’s sincerely held religious beliefs must yield if contrary to prison regulations that are “reasonably related to legitimate penological interests.” Turner v . Safely, 482 U.S. 7 8 , 89 (1987); see also, Washington v . Harper, 494 U.S. 2 1 0 , 224 (1990) (prison restrictions that implicate constitutional rights are judged by the reasonableness standard); O’Lone v . Shabazz, 482 U.S. 3 4 2 , 351-352 (1987) (the Constitution does not require the prison to sacrifice legitimate penological objectives to satisfy an inmate’s desire to exercise his religion so long as an inmate is not deprived of all forms of religious exercise).

Nothing in Ulmann’s complaint suggests that the religious practice of wearing teffilin as a daily prayer ritual would

offend legitimate penological objectives. Further, the fact that Ulmann has worn teffilin to pray daily for more than forty years, indicates that he does, in fact, hold a sincere belief in the centrality of this practice to the exercise of his religion. Additionally, Ulmann took steps to assure the MCHC of the religious significance of the practice of wearing teffilin by having that practice legitimated through correspondence with a rabbi. For these reasons, I find that Ulmann has stated the facts necessary to state a claim upon which relief might be granted for a violation of his First and Fourteenth Amendment right to freely exercise his religion.

C. RLUIPA Claim Ulmann also raises the RLUIPA as a basis for relief. 42 U.S.C. § 2000cc-1 states in relevant part:

(a) General Rule. No government shall impose a substantial burden on the religious exercise of a person residing in or confined to an institution, as defined in section 1997 of this title, even if the burden results from a rule of general applicability, unless the government demonstrates that imposition of the burden on that person –

(1) is in furtherance of a compelling governmental interest; and

(2) is the least restrictive means of furthering that compelling governmental interest.

( b ) Scope of application. This section applies in any case in which –

( 1 ) the substantial burden is imposed in a program or activity that receives Federal financial assistance;2 or

(2) the substantial burden affects, or removal of that substantial burden would affect, commerce with foreign nations, among the several States, or with Indian tribes.

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