Hicks v. GarnerHicks v. Garner
WIENER, Circuit Judge:
Plaintiff-Appellant Clevland Hicks, Jr., a prisoner proceeding pro se and in forma pauperis (IFP), filed this civil rights suit under
I
FACTS AND PROCEEDINGS
Hicks, who is currently incarcerated in the Administrative Segregatiоn (AS) Section of the Alfred D. Hughes Unit, a maximum security prison within the Texas Department of Criminal Justice-Institutional Division (TDCJ-ID), professes the Rastafari religion. Based on the Biblical vow of the Nazarite, Rastafari practices include, inter alia, never cutting or combing one‘s hair, instead allowing it to grow in dreadlocks.2 Diametrically opposed to that tenet of the Rastafari religion is the aspect of the TDCJ-ID grooming regulations that prohibits long hair and beards.
Hicks filed this suit alleging that the prison‘s grooming regulations interfered with the free exercise of his religion, in
In essence, Hicks asserts that because he is in special confinement, the penolоgical interests of safety and identification do not apply to him, and that without these penological interests, the grooming requirements fail to pass muster under either the Constitution or the RFRA. By way of relief, hе seeks an injunction that would prohibit prison officials from enforcing the grooming regulations against him and would permit him to keep a “large flexible plastic comb” in his cell for grooming.
This matter was referred to a magistrate judge who recommended that the complaint be dismissed as frivolous pursuant to
II
ANALYSIS
A. STANDARD OF REVIEW
An IFP petition under
B. THE DEFINITION OF FRIVOLOUS
Prior to the Supreme Court teachings in Neitzke v. Williams5 and Denton v. Hernandez,6 we held in Cay v. Estelle7 that “[a]n IFP proceeding may be dismissed if (1) the claim‘s realistic chance of ultimate success is slight; (2) the claim has no arguable basis in law or fact; or (3) it is clear that the plaintiff can prove no set of facts in support of his claim.” Thereafter, however, we determined that Neitzke invalidated Cay‘s third prong8 and that
A court may dismiss a claim as factually frivolous only if the facts are “clearly baseless, a category encompassing allegations that are ‘fanciful,’ ‘fantastic,’ and ‘delusional.”12 As Hicks’ factual assertions obviously do not fall within this category, we must review Hicks’ legal arguments to determine whether they have “an arguable basis in law.”13 We initially examine his First Amendment claim and then his RFRA claim.
C. FIRST AMENDMENT
The rule is well established that inmates retain their First Amendment right to exercisе religion;14 however, this right is subject to reasonable restrictions and limitations necessitated by
D. THE RFRA
On the other hand, wе conclude that the district court did abuse its discretion by dismissing Hicks’ claim under the RFRA. Passed by Congress in 1993, the RFRA states in pertinent part:
§ 2000bb-1 . Free exercise of religion protected(a) In general. Government shall not substantially burden a person‘s exercise of religion even if the burden rеsults from a rule of general applicability, except as provided in subsection (b).
(b) Exception. Government may substantially burden a person‘s exercise of religion only if it demonstrates that application of the burden to the person-- (1) is in furtherance of a compelling governmental interest; and
(2) is the least restrictive means of furthering that compelling governmental interest. The purpose of the RFRA is “to restore the compelling interest test ... in all cases where free exercise of religion is substantially burdened.18
Given this broad statement of purpose, we join every other circuit that has addressed this issue in concluding that the RFRA clearly applies to prisoners’ claims.19 Thus the issue whether the prison violated Hicks’ religious rights under RFRA must be analyzed using the “substantial burden” test rather than the less stringent “reasonable opportunity” test previously employed.20
We cannot see how the district court could have validly concluded that Hicks’ claim under the RFRA lacks “an arguable basis in law.” Not passed until late in 1993, RFRA remains relatively
III
CONCLUSIONS
For the foregoing reasons, we affirm the district court‘s dismissal of Hicks’ First Amendment claim, but vacate and remand his claim under RFRA for further proceedings consistent with this opinion.
AFFIRMED in part, and VACATED and REMANDED in part.
Notes
See Scott v. Mississippi Dep‘t of Corrections, 961 F.2d 77 (5th Cir. 1992).All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto thе Lord, he shall be holy, and shall let the locks of the hair of his head grow.
The religious adherent . . . has the obligation to prove that a governmental [action] burdens the adherent‘s practice of his or her religion . . . by preventing him or her from engaging in conduct or having a religious experience which the faith mandates. This interference must be more than an inсonvenience; the burden must be substantial and an interference with a tenet or belief that is central to religious doctrine. Bryant v. Gomez, 46 F.3d 948, 949 (9th Cir.1995); see also, Morris, 183 B.R. at 251;
To exceed the “substantial burden” threshold, government regulation must significantly inhibit or constrain conduct or expression that manifests some central tenet of a prisoner‘s individual beliefs, . . .; must meaningfully curtail a prisoner‘s ability to express adherence to his or her faith; or must deny a prisoner reasonable opportunities to engage in those activities that are fundamental to a prisoner‘s religion. Werner, 49 F.3d at 1480 (citations omitted);
To be a “substantial burden“, the government must either compel a person do somеthing in contravention of their religious beliefs or require them to refrain from doing something required by their religious beliefs. Morris, 183 B.R. at 251;
A “substantial burden” has been defined as follows: “where the state conditions receipt of an important benefit upon conduct proscribed by a religious faith, or where it denies such a benefit because of conduct mandated by religious belief, thereby putting substantial pressure on an adherent to modify his behavior and to violate his beliefs, a burden upon religion exists. Woods v. Evatt, 876 F.Supp. 756, 762 (D.S.C. 1995) (citations omitted).