Gary Wall v. James Wade

PUBLISHED

UNITED STATES COURT OF APPEALS
FOR THE FOURTH CIRCUIT

No. 13-6355

GARY WALL,

Plaintiff - Appellant,

v.

JAMES WADE, Food Services Manager, ROSP; ROBERT ROWLETTE,
Assistant Warden of ROSP; T. RAY, Warden of ROSP;
J. STALLARD, Counselor of ROSP,

Defendants – Appellees,

and

C. SELYERS, Food Services Supervisor, ROSP;
CAPTAIN K. MCCOY, Employee of ROSP; SERGEANT C. GILBERT,
Employee of ROSP; SERGEANT T. ADAMS, Investigator of ROSP;
CORPORAL D. LEE, Employee of ROSP; CORPORAL D. FARMER,
Employee of ROSP; CORPORAL PHILLIPS, Employee of ROSP;
K. CROWDER-AUSTIN, Western Regional Grievance Ombudsman for
VADOC; LIEUTENANT J. FANNIN, Employee of ROSP;
LIEUTENANT S. DAY, Employee of ROSP; SERGEANT T. HALE,
Employee of ROSP; SERGEANT UNKNOWN, Employee of ROSP;
CORPORAL BARROWMAN, Employee of ROSP; CORPORAL GIBSON,
Employee of ROSP; CORPORAL D. VANDOVER, Property Officer of
ROSP; CORPORAL UNKOWN, Employee of ROSP; R. MULLINS,
Grievance Coordinator of ROSP; JOHN GARMAN,

Defendants.

Appeal from the United States District Court for the Western
District of Virginia, at Roanoke. Jackson L. Kiser, Senior
District Judge. (7:11-cv-00191-JLK-RSB)

Argued: December 11, 2013 Decided: February 3, 2014
Before GREGORY, DAVIS, and WYNN, Circuit Judges.

Vacated and remanded by published opinion. Judge Gregory wrote
the opinion, in which Judge Davis and Judge Wynn joined.

ARGUED: Elizabeth Scott Turner, COLLEGE OF WILLIAM & MARY,
Williamsburg Virginia, for Appellant. Earle Duncan Getchell,
Jr., OFFICE OF THE ATTORNEY GENERAL OF VIRGINIA, Richmond,
Virginia, for Appellees. ON BRIEF: Tillman J. Breckenridge,
Washington, D.C., Robert M. Luck III, REED SMITH LLP, Richmond,
Virginia; Patricia E. Roberts, WILLIAM & MARY LAW SCHOOL
APPELLATE AND SUPREME COURT CLINIC, Williamsburg, Virginia, for
Appellant. Kenneth T. Cuccinelli, II, Attorney General of
Virginia, Michael H. Brady, Assistant Solicitor General,
Patricia L. West, Chief Deputy Attorney General,
Wesley G. Russell, Jr., Deputy Attorney General, OFFICE OF THE
ATTORNEY GENERAL OF VIRGINIA, Richmond, Virginia, for Appellees.

2
GREGORY, Circuit Judge:

In this appeal we review the application of a state

prison’s policy conditioning an inmate’s request for a religious

accommodation on his possession of physical indicia of faith.

We also address whether the inmate’s claims for equitable relief

were mooted after the prison abandoned the policy. We vacate

the district court’s summary judgment order granting the

defendants qualified immunity on the plaintiff’s claims for

monetary relief. We also vacate the district court’s decision

that the prison’s abandonment of the policy mooted the claims

for equitable relief. We remand to the district court for such

further proceedings as may be appropriate.

I.

The plaintiff, Gary Wall, is a state prisoner housed at Red

Onion State Prison (“ROSP”) in Pound, Virginia. As a member of

the Nation of Islam, in 2008 and 2009 Wall was allowed to

observe the holy month of Ramadan while in state custody. To

accommodate Ramadan observance, prison officials provide

participating inmates with special meals served before and after

sunset. While at ROSP, Wall also received “common fare” meals,

which satisfied his religious beliefs.

Prior to 2010, Muslim inmates at ROSP simply had to sign up

to participate in Ramadan. In 2009, approximately half of the

3
inmate population signed up. ROSP staff later determined that a

significant number of the participating inmates were not, in

fact, practicing Muslims. As a result, ROSP devised a new

eligibility policy for 2010: in addition to signing up, inmates

had to provide some physical indicia of Islamic faith, such as a

Quran, Kufi, prayer rug, or written religious material obtained

from the prison Chaplain’s office. 1 ROSP inmates who did not

have such materials or refused to acquire them were deemed

insincere in their religious beliefs and were prohibited from

participating in Ramadan. 2

Wall was one of the inmates who was not allowed to

participate. After initially signing up, Wall was asked by

defendants James Wade, C. Selyers, and J. Stallard to provide

physical evidence of the sincerity of his beliefs in accordance

with the new policy. Wall stated that all his belongings,

including his articles of faith, had been lost during his

1
This policy was somewhat unique among Virginia Department
of Corrections (“VDOC”) facilities. Most prisons maintain a
“religious pass list,” which keeps track of which inmates
participate in specific religious services. However, because
most ROSP inmates are in long-term administrative segregation,
ROSP does not offer group religious services. Consequently,
ROSP does not keep a religious pass list.
2
In 2010, with the new policy in place, only 176 of the 360
inmates who signed up to participate provided the necessary
materials. The other 187 inmates were prohibited from observing
the fasting hours.

4
transfer to ROSP. He showed Wade a state court judgment against

the Commonwealth as proof that VDOC had lost his possessions. 3

Wall also produced documents showing that he was receiving

common fare meals in accordance with his faith, and he informed

the officers that he had observed Ramadan in 2008 and 2009.

Despite this, Wade responded, “that don’t mean anything,” and

instructed Stallard and Selyers to remove Wall from the Ramadan

list. J.A. 139.

Wall then filed an informal complaint, again explaining

that his religious materials had been lost and requesting to be

allowed to participate. In a memo in response to the complaint,

Wade reiterated ROSP’s new policy, stating:

[ROSP] does not have religious services so the
following rules apply to this institution. You are
required to have religious material such as ([ku]f
[i], [Qu]r[a]n, prayer rug or religious pamphlets that
pertain to the Ramadan month long fasting.) Food
service went to every inmate[’]s cell to inspect the
above religious material. Either you had no religious
material or refused to present material[.] [T]his is
why you were removed from the Ramadan pass list.

J.A. 42.

On August 11, 2010, the first morning of Ramadan, Wall did

not eat breakfast and concealed a portion of his meal in his

3
Although the judgment itself does not reference the nature
of Wall’s underlying claim, he later received a letter from the
Virginia Attorney General’s office explaining that it was in
response to “founded grievances regarding . . . lost property
. . . .” J.A. 126.

5
cell to save until after sunset. ROSP staff found the food and

threatened to charge him with possessing contraband. Faced with

choosing between starvation and sanctions, Wall ate during the

day and violated his religious beliefs.

On August 15, Wall filed a formal grievance, which was also

denied. Six days later, he had a conversation with Wade and

Assistant Warden Robert Rowlette, in which Rowlette asked if he

would like to be put back on the Ramadan list provided it could

be verified that he had truly lost his belongings. According to

Wall, he responded that he still wanted to participate, but that

he also wanted an explanation for why he was taken off the list

in the first place. Rowlette replied, “[o]kay,” and then walked

away while Wall shouted “I want to participate in Ramadan! I

want my Ramadan, Rowlette!” J.A. 140. According to the

defendants, however, Wall refused Rowlette’s offer to be put

back on the list, saying, “[n]o, I’m going to pursue this in

court.” J.A. 93. Ultimately, Wall was not allowed to

participate in Ramadan in 2010.

Having exhausted his administrative remedies, Wall filed

suit under the Religious Land Use and Institutionalized Persons

Act (“RLUIPA”), 42 U.S.C. § 2000cc, et seq., and 42 U.S.C.

§ 1983. In an amended complaint, Wall alleged violations of

RLUIPA and the Free Exercise Clause of the First Amendment, in

addition to several related state law claims. The amended

6
complaint sought “[a] declaratory judgment, nominal damages,

unspecified joint and several compensatory damages, $10,000 in

punitive damages from each defendant, and any additional relief

this court deems just, proper, and equitable.” J.A. 32-33.

Shortly after the suit was filed, Wall was transferred out

of ROSP to a lower-security facility. Subsequently, the

district court granted the defendants’ motion for summary

judgment, finding that any claims for equitable relief were moot

following Wall’s transfer, and ruling that the defendants were

entitled to qualified immunity on the plaintiff’s claim for

damages.

Following the district court’s ruling, Wall was transferred

back to ROSP. The defendants claim that ROSP has since

abandoned its policy of requiring prisoners to possess physical

indicia of faith in order to participate in Ramadan or other

religious observations. The new policy, adopted in a September

13, 2011 memo by VDOC’s Chief of Corrections Operations, 4 states

that inmates in segregation facilities, such as ROSP, may

demonstrate sincerity by showing that they have in the past

borrowed religious material such as DVDs, CDs, or literature

4
The memo was not submitted as evidence in this case and is
therefore not part of the record, but it was referenced in a
related case involving the same policy. DePaola v. Wade, No.
7:11-cv-00198, 2012 U.S. Dist. LEXIS 44340, *7-10 (W.D. Va. Mar.
30, 2012).

7
from the Chaplain’s office. The memo states that the change was

made following an investigation by VDOC’s Inspector General,

which concluded that “it is not appropriate to require inmates

to buy something which is related to exercising First Amendment

[r]ights.” Following the policy change, Wall and other inmates

who were prohibited from observing Ramadan in 2010 were allowed

to participate in a “make-up” Ramadan in April 2012.

II.

We review two issues in this appeal: whether the district

court correctly determined that Wall’s equitable claims under

RLUIPA and the First Amendment were moot following ROSP’s

decision to abandon the 2010 Ramadan policy; and whether the

district court correctly granted the defendants qualified

immunity on Wall’s First Amendment claim for damages. 5 Both

issues are questions of law which we review de novo. See Green

v. City of Raleigh, 523 F.3d 293, 298 (4th Cir. 2008)

(mootness); Johnson v. Caudill, 475 F.3d 645, 650 (4th Cir.

2007) (qualified immunity). We address the issues in turn.

5
We note at the forefront that Congress did not authorize
damages claims against state officials under RLUIPA. See
Sossamon v. Texas, 131 S. Ct. 1651, 1658-59 (2011) (prohibiting
damages claims against state officials in their official
capacity); Rendleman v. Rouse, 569 F.3d 182, 189 (4th Cir. 2009)
(same for individual capacity). Therefore, the plaintiff’s only
potential remedies under RLUIPA are equitable.

8
 A.

In granting the defendants’ motion for summary judgment,

the district court found that Wall’s transfer to another

facility mooted his request for equitable relief. 6 Although

Wall’s subsequent return to ROSP rendered this justification

obsolete, the district court also ruled that in such an event

Wall’s claims would remain moot in light of VDOC’s decision to

terminate the 2010 Ramadan policy.

It is well established that a defendant’s “voluntary

cessation of a challenged practice” moots an action only if

“subsequent events made it absolutely clear that the allegedly

wrongful behavior could not reasonably be expected to recur.”

Friends of the Earth, Inc. v. Laidlaw Envtl. Servs., Inc., 528

U.S. 167, 189 (2000); see Knox v. Service Employees Intern.

6
As an initial matter, the defendants argue that, to the
extent Wall has a justiciable claim for equitable relief, his
amended complaint failed to request injunctive relief in
particular. While it is true that his original complaint was
more specific than the amended complaint, we are comfortable
reading Wall’s prayer for any relief deemed “just, proper, and
equitable” as encompassing a claim for injunctive relief. An
appropriately liberal reading of the amended complaint indicates
that Wall sought to prevent the defendants from wrongfully
limiting his observance of Ramadan in the future through the
issuance of an injunction. See De’lonta v. Johnson, 708 F.3d
520, 524 (4th Cir. 2013) (“[Courts must] afford liberal
construction to the allegations in pro se complaints raising
civil rights issues.”). We also note that the district court,
while not explicitly ruling on the issue, referred to Wall’s
claim as a request for “injunctive relief.” J.A. 142.

9
Union, Local 1000, 132 S. Ct. 2277, 2287 (2012) (“The voluntary

cessation of challenged conduct does not ordinarily render a

case moot because a dismissal for mootness would permit a

resumption of the challenged conduct as soon as the case is

dismissed.”). Were it otherwise, “courts would be compelled to

leave ‘[t]he defendant . . . free to return to his old ways.’”

City of Mesquite v. Aladdin’s Castle, 455 U.S. 283, 289 n.10

(1982) (quoting United States v. W.T. Grant Co., 345 U.S. 629,

632 (1953)). “The ‘heavy burden of persua[ding]’ the court that

the challenged conduct cannot reasonably be expected to start up

again lies with the party asserting mootness.” Laidlaw, 528

U.S. at 189 (quoting United States v. Concentrated Phosphate

Export Ass’n, 393 U.S. 199, 203 (1968)).

We have no difficulty concluding that the defendants failed

to meet their “heavy burden” of establishing that it is

“absolutely clear” the 2010 Ramadan policy will not be

reinstated. Id. Unsubstantiated assurances in their appellate

brief aside, the defendants have failed to put forth even a

single piece of evidence establishing that the practice of

requiring physical indicia of faith has been terminated once and

for all. The September 13, 2011 memorandum describing VDOC’s

purported change in policy –- which was only submitted in a

10
different case 7 –- also fails to establish that VDOC will not

reinstate the policy following completion of this lawsuit. We

have previously held that when a defendant retains the authority

and capacity to repeat an alleged harm, a plaintiff’s claims

should not be dismissed as moot. Town of Nags Head v. Toloczko,

728 F.3d 391, 395 n.3 (4th Cir. 2013); Pashby v. Delia, 709 F.3d

307, 316 (4th Cir. 2013); Lyons P’ship, L.P. v. Morris Costumes,

Inc., 243 F.3d 789, 800 (4th Cir. 2001). Nothing in the memo

suggests that VDOC is actually barred –- or even considers

itself barred -- from reinstating the 2010 Ramadan policy should

it so choose. To the contrary, the fact that at least three

separate policies have been utilized at ROSP since 2009

indicates some degree of doubt that the new policy will remain

in place for long.

The defendants invite us to adopt an approach employed by

several of our sister circuits, in which governmental defendants

are held to a less demanding burden of proof than private

defendants. See, e.g., Rio Grande Silvery Minnow v. Bureau of

Reclamation, 601 F.3d 1096, 1116 (10th Cir. 2010) (“In practice

. . . , Laidlaw’s heavy burden frequently has not prevented

governmental officials from discontinuing challenged practices

7
While we are confident in our authority to take judicial
notice of the memorandum, we note that litigants do themselves
no favor in relying on our willingness to do so.

11
and mooting a case.”); Sossamon v. Texas, 560 F.3d 316, 325 (5th

Cir. 2009) (“[C]ourts are justified in treating a voluntary

governmental cessation of possibly wrongful conduct with some

solicitude, mooting cases that might have been allowed to

proceed had the defendant not been a public entity.”). However,

even if we were to adopt this approach, a question which we

expressly do not decide, we would have no trouble determining

that the defendants’ near total failure to provide the Court

with information regarding the change would remain insufficient

even under a lesser standard. In short, bald assertions of a

defendant –- whether governmental or private –- that it will not

resume a challenged policy fail to satisfy any burden of showing

that a claim is moot. 8 We therefore vacate the district court’s

dismissal of the plaintiff’s equitable claims.

8
Nor do we find any merit in the defendants’ contention
that the voluntary cessation doctrine does not apply in this
case because the change in policy was unrelated to the
litigation. See ACLU of Mass. v. U.S. Conf. of Catholic
Bishops, 705 F.3d 44, 55 (1st Cir. 2013) (“[T]he voluntary
cessation doctrine does not apply when the voluntary cessation
of the challenged activity occurs because of reasons unrelated
to the litigation.”) (quoting M. Redish, Moore’s Federal
Practice, § 101.99[2]). It is undisputed that the September 13,
2011 memo was issued after the plaintiff’s original complaint
was filed; and, as noted above, the change was made in the midst
of a separate lawsuit filed by another ROSP inmate challenging
the same policy. The timing strongly indicates that the change
was at least somewhat related to the two pending lawsuits.

12
 B.

Turning to the plaintiff’s claim for monetary damages under

the First Amendment, the district court ruled that the

defendants were entitled to qualified immunity. 9 Qualified

immunity protects government officials performing discretionary

functions unless: “(1) the allegations underlying the claim, if

true, substantiate the violation of a federal statutory or

constitutional right; and (2) this violation was of a clearly

established right of which a reasonable person would have

known.” Ridpath v. Bd. of Governors Marshall Univ., 447 F.3d

292, 306 (4th Cir. 2006) (internal quotation marks omitted).

Viewing the facts in the light most favorable to the plaintiff,

we conclude that the defendants have failed to establish as a

matter of law that the 2010 Ramadan policy, as applied to the

plaintiff, did not violate his First Amendment rights. We also

hold that their alleged actions violated the plaintiff’s clearly

established rights, and that they are therefore not entitled to

qualified immunity.

9
The plaintiff’s claims for equitable relief are not
affected by the doctrine of qualified immunity, which “has no
application to suits for declaratory or injunctive relief.”
South Carolina State Bd. of Dentistry v. F.T.C., 455 F.3d 436,
446-47 (4th Cir. 2002) (quoting Rowley v. McMillan, 502 F.2d
1326, 1331 (4th Cir. 1974)).

13
 1.

“The Free Exercise Clause of the First Amendment forbids

the adoption of laws designed to suppress religious beliefs or

practices.” Morrison v. Garraghty, 239 F.3d 648, 656 (4th Cir.

2001). This encompasses policies that impose a substantial

burden on a prisoner’s right to practice his religion. Lovelace

v. Lee, 472 F.3d 174, 198 & n.8 (4th Cir. 2006). “Under . . .

the Free Exercise Clause . . . , a prisoner has a ‘clearly

established . . . right to a diet consistent with his . . .

religious scruples,’ including proper food during Ramadan.” Id.

at 198-99 (quoting Ford v. McGinnis, 352 F.3d 582, 597 (2nd Cir.

2003)). The defendants concede that denying Wall the

opportunity to observe Ramadan imposed a substantial burden on

his religious freedom.

However, free exercise restrictions that are “reasonably

adapted to achieving a legitimate penological objective” are

permissible. Id. at 200. In other words, then, prison

officials may restrict an inmate’s religious practices subject

to a “reasonableness” test that accords substantial deference to

the professional judgment of correctional officers. See Overton

v. Bazzetta, 539 U.S. 126, 132 (2003). 10

10
This differs from the test utilized under RLUIPA, which
requires that restrictions be narrowly tailored to a compelling
government interest. See 42 U.S.C. § 2000cc-1(a). Thus, in the
(Continued)
14
 A prison regulation is reasonable and thus permissible if

it satisfies the four factors established in Turner v. Safley,

482 U.S. 78 (1987). That test asks: (1) whether there is a

“valid, rational connection” between the prison regulation or

action and the interest asserted by the government, or whether

this interest is “so remote as to render the policy arbitrary or

irrational”; (2) whether “alternative means of exercising the

right . . . remain open to prison inmates”; (3) what impact the

desired accommodation would have on security staff, inmates, and

the allocation of prison resources; and (4) whether there exist

any “obvious, easy alternatives” to the challenged regulation or

action. Lovelace, 472 F.3d at 200 (citing Turner, 482 U.S. at

89-92).

As a preliminary matter, “prison officials may

appropriately question whether a prisoner’s religiosity,

asserted as the basis for a requested accommodation, is

authentic.” Cutter v. Wilkinson, 544 U.S. 709, 725 n. 13

(2005); see Gillette v. United States, 401 U.S. 437, 457 (1971)

(“[T]he ‘truth’ of a belief is not open to question; rather, the

prison context, the First Amendment affords officials greater
latitude than RLUIPA. Lovelace, 472 F.3d at 199 n. 8. (“RLUIPA
adopts a ‘more searching standard’ of review than that used for
parallel First Amendment claims, strict scrutiny instead of
reasonableness.”) (quoting Madison v. Ritter, 355 F.3d 310, 314-
15 n.1 (4th Cir. 2003)).

15
question is whether the objector’s beliefs are ‘truly held.’”)

(internal quotation marks omitted). Accepting that prisons may

limit religious accommodations to sincere believers, the

question in this case is whether ROSP’s specific means of

testing Wall’s sincerity was permissible; that is, whether ROSP

was allowed to require him to possess specific, physical items

of Islamic faith as proof of belief.

We hold that under the current record, the defendants’

application of the 2010 Ramadan policy fails an analysis under

the Turner factors. 11 First, demanding specific physical items

as proof of faith will rarely be an acceptable means of

achieving the prison’s stated interest in reducing costs.

Strict application of such a rule fails even a rational

connection requirement. Although we recognize that prison

officials must make determinations of who is entitled to

accommodations, it exceeds their authority to decide which, if

any, religious relics are sufficiently important as to

11
With limited exceptions, much of the material facts
regarding the defendants’ actions are undisputed. However, for
the plaintiff to ultimately succeed on remand, he must still
prove that the defendants’ actions were intentional. Lovelace,
472 F.3d at 194-95, 201-02 (holding that suits under both RLUIPA
and the First Amendment require a showing of “conscious or
intentional interference” with the plaintiff’s rights). In
evaluating the legality of the policy in this section of the
opinion, we focus on the largely undisputed allegations of the
defendants’ actions, and not their as yet unproven intent.

16
constitute an appropriate gauge of faith. This Court has held,

albeit under RLUIPA’s more exacting standard, that prison

administrators may not assume that a “lack of sincerity (or

religiosity) with respect to one practice [of a given religion]

means lack of sincerity with respect to others.” Lovelace, 472

F.3d at 188. Thus, the fact that Wall did not have, for

example, a prayer rug in his possession is not a sufficiently

reliable indicator of whether he is a practicing Muslim. A

prison may not condition an inmate’s constitutionally protected

rights on so narrow a set of grounds without “render[ing] the

policy arbitrary or irrational.” Turner, 482 U.S. at 89-90.

Indeed, the circumstances of Wall’s case highlight exactly

why such an unyielding policy is unreasonable. Despite Wall’s

other outward manifestations of faith, most notably his past

participation in Ramadan and common fare diet, 12 he was

prohibited from observing the fast solely because he did not

possess any of the approved items. The defendants also ignored

Wall’s perfectly believable explanation, later verified, that he

did not have the items only because VDOC had lost all of his

12
The defendants note that members of a number of different
faiths receive the common fare diet, making it an over-inclusive
test. However, Wall’s amended complaint states that he
presented Selyers with his common fare signup form, which
specifically notes his Islamic faith as the justification for
participating in the diet.

17
belongings during his transfer to ROSP. Nor was Wall’s attempt

to store food in his cell on the first day of Ramadan enough to

convince ROSP officials that he was sincere in his desire to

observe the fasting requirements. Wall also continued to pursue

the issue after his initial denial, filing several grievances

and requesting to be placed back on the list. The defendants

rejected these requests and simply reiterated their policy

without further consideration of Wall’s circumstances. Finally,

at least according to Wall, on August 21, 2011, Rowlette offered

to place Wall back on the participation list provided he could

verify that Wall’s belongings had actually been lost. Rowlette

then rescinded the offer once Wall stated that he intended to

pursue a formal adjudication of the matter regardless. Taking

this fact in the light most favorable to Wall, it indicates that

the officials were more interested in protecting their earlier

decision than in honestly discerning whether Wall should be

permitted to participate.

In short, Wall has alleged that the defendants ignored

numerous signs that he is a practicing Muslim who was merely

seeking to exercise his genuinely held beliefs. By applying the

policy in so rigid a manner, the restriction lost whatever

18
“valid, rational connection” to the government’s stated interest

that might have existed at the time it was adopted. 13

An analysis of the remaining Turner factors also supports

the plaintiff’s claims. The second factor asks whether

“alternative means of exercising the right . . . remain open to

[the] prison[er].” 482 U.S. at 90. It is clear that Wall was

absolutely precluded from observing Ramadan because of the

defendants’ actions. When he attempted to adhere to the fasting

requirements on his own by storing food in his cell, he was

threatened with disciplinary action. The only alternative means

proffered by the defendants is that had Wall obeyed the policy,

he would have been allowed to participate. This suggestion, of

course, it is not an “alternative means” at all, it is merely a

13
We note our disagreement with the defendants’ suggestion
that the Supreme Court’s decision in O’Lone v. Estate of
Shabazz, 482 U.S. 342, 350 (1987), is controlling. In O’Lone,
the Court examined a prison’s policy of prohibiting inmates
assigned to outside work duty from returning to the prison
during the day in order to attend Jumu’ah, an Islamic
congregational service held on Friday afternoons. Id. at 349.
The Court deemed that the policy was logically related to the
prison’s legitimate interest in maintaining “institutional order
and security” by relieving overcrowding, easing “congestion and
delays at the main gate,” and lessening the pressure on the
guards who previously had to evaluate individual return
requests. Id. at 350-51. While the O’Lone decision certainly
supports the general proposition that courts should be
deferential to the decisions of prison administrators, the case
does not examine the relevant issue in this case -- the
reasonableness of a sincerity test –- and is therefore largely
inapposite.

19
reiteration of the same rigid requirements Wall was unable to

meet. 14

We also believe that the third Turner factor, which

examines the impact the requested accommodation would have on

the prison’s efficient operation, also supports the plaintiff’s

claim. 482 U.S. at 92. We are not satisfied that the

defendants have sufficiently explained how a less restrictive

policy would have imposed a significant burden on prison

resources. The defendants contend generally that Ramadan is

expensive because participants require special meals, and the

schedules of both inmates and guards must be rearranged to

accommodate pre-dawn and post-sunset meals. However, the record

is void of any specific information regarding these purported

costs, and we are not content to permit a prison to deny an

inmate’s constitutional right in the face of such generalized

14
We recognize that in O’Lone the Supreme Court interpreted
the concept of alternative means broadly, asking not only
whether a particular religious practice has been impeded, but
instead addressing “all forms of religious exercise” of the
prisoner’s faith. 482 U.S. at 352. However, such an
interpretation is unduly restrictive with respect to Wall’s
case. Ramadan, unlike Jumu’ah, is one of the five pillars of
Islam, and its observance is integral to all practicing Muslims.
Moreover, we have previously held that “a prisoner has a clearly
established . . . right to a diet consistent with his . . .
religious scruples, including proper food during Ramadan.”
Lovelace, 472 F.3d at 198-99 (internal quotation marks and
citation omitted). We decline to read O’Lone, decided before
Lovelace, as conflicting with the latter’s holding.

20
concerns. This is especially so in light of the negligible

costs associated with adding one additional inmate to an already

existent program. Nor have the defendants presented a

convincing argument why an individualized interpretation in

Wall’s case would have been unduly burdensome. To the contrary,

Wall presented the officials with significant evidence of his

Muslim faith, which the defendants could have accepted without

the need to conduct any further investigation on their own.

Finally, we are satisfied that there existed “easy[] [and]

obvious alternatives” to the challenged regulation. Id. at 93.

This is most plainly seen in the fact that ROSP ultimately

changed its policy, which has since allowed Wall and others to

observe Ramadan without incident. Additionally, a VDOC guidance

document issued June 25, 2010 addressed how inmates who were not

on an institution’s designated religious pass list could

demonstrate eligibility for Ramadan observance. One

consideration utilized was past involvement in Ramadan fasting.

ROSP, which does not maintain religious pass lists due to its

status as a segregation facility, could have utilized the same,

less restrictive criterion for determining eligibility.

In sum, viewing the current record in the light most

favorable to the plaintiff, the defendants’ application of the

2010 Ramadan policy to Wall was unconstitutional. The

defendants relied exclusively on a narrow set of parameters

21
while ignoring obvious indications of the sincerity of Wall’s

beliefs. The First Amendment demands a more reasoned approach,

even within the difficult confines of a prison environment. 15

2.

Having established a claim for a constitutional violation,

we must now ask whether the defendants transgressed law that was

“clearly established” at the time of the violation. Ridpath,

447 F.3d at 306. We conclude that, given Wall’s circumstances,

his right to participate in Ramadan was clearly established, and

the defendants are therefore not entitled to qualified immunity.

As noted, we have previously held that under “the Free

Exercise Clause . . . a prisoner has a clearly established . . .

right to a diet consistent with his . . . religious scruples,

including proper food during Ramadan.” Lovelace, 472 F.3d at

198-99 (emphasis added) (internal quotation marks and citation

omitted). Further, “[a] prison official violates this clearly

established right if he intentionally and without sufficient

15
To be clear, we do not decide that prisons may never
require some tangible evidence of faith in support of a
religious accommodation. Rather, our reasoning merely restricts
prisons from requiring specific physical indicia of faith in the
face of significant alternative evidence that an inmate’s
beliefs are sincere. Nor do we mean to suggest that bright line
rules have no place in governing religious accommodation
requests, but only that prison officials may not turn a blind
eye to obvious justifications for exceptions when they present
themselves so plainly.

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justification denies an inmate his religiously mandated diet.”

Id. at 199. We take these statements to mean quite exactly what

they say: that Wall’s right to participate in Ramadan was

clearly established, and when the defendants abridged this right

without first satisfying Turner’s reasonableness test, they

subjected themselves to the potential for liability. As

expressed above, the defendants’ application of their policy to

Wall was unnecessarily strict. They overlooked (at best)

significant evidence that Wall was, in fact, a practicing Muslim

who was entitled to participate in Ramadan. We cannot conclude

that a reasonable official in the defendants’ position, giving

proper consideration to our statement in Lovelace that the right

is clearly established, and to Turner’s objective reasonableness

test, would have felt it permissible to apply the policy in so

strict a fashion.

The defendants attempt to avoid this rather straightforward

result by arguing that there is a lack of case law elucidating

exactly how prisons may utilize sincerity tests in determining

eligibility for religious accommodations. While it may be true

that we have never specifically evaluated a sincerity test, 16

16
Although not directly on point, we believe the result in
Lovelace is relevant for reasons beyond its general affirmation
that inmates are entitled to religious dietary accommodations.
In that case, we reviewed a prison’s policy of removing inmates
from its Ramadan list if they were observed breaking the fast
(Continued)
23
this argument overlooks the broader right at issue: that

inmates are entitled to religious dietary accommodations absent

a legitimate reason to the contrary. As we have previously

stated, clearly established “includes not only already

specifically adjudicated rights, but those manifestly included

within more general applications of the core constitutional

principle invoked.” Pritchett v. Alford, 973 F.2d 307, 314 (4th

Cir. 1992). In light of our unequivocal statement in Lovelace

that inmates are entitled to religious dietary accommodations,

we need not to have previously passed judgment on the

appropriateness of particular sincerity tests in order to demand

that prison officials act reasonably in administering that

right. An expectation of reasonableness in this context is not

a high bar, and does not punish officials for “bad guesses in

gray areas.” Maciariello v. Sumner, 973 F.2d 295, 298 (4th Cir.

1992). To the contrary, it offers only a minimal level of

even a single time. Lovelace, 472 F.3d at 181. We held that,
under RLUIPA’s more demanding standard, the policy was not the
least restrictive means of furthering the government’s interest
in efficiently running the prison. Id. at 190-94. Although the
policy was intended as a disciplinary measure and the inmate’s
sincerity was never in question, id. at 187 n. 2, the case
remains an example of how a harsh and unyielding policy may be
unlawful in the context of clearly protected individual rights.
It thus provided at least some degree of guidance to the
defendants in this case, if not enough to be dispositive.

24
protection to inmates seeking to exercise their constitutionally

protected rights.

Having found that the plaintiff has established a claim for

a violation of his clearly established First Amendment rights,

we vacate the district court’s grant of summary judgment on the

plaintiff’s First Amendment claim for damages.

III.

For the reasons explained above, we vacate the district

court’s decision concluding that (1) the plaintiff’s equitable

claims are moot, and (2) the defendants are entitled to

qualified immunity on the plaintiff’s First Amendment damages

claim. In so doing, we necessarily find that the plaintiff’s

claim under RLUIPA survives summary judgment as well, as such

claims are evaluated under the same factors, but subject to a

less demanding standard of proof. See Lovelace, 472 F.3d at

190. Accordingly, we remand this action to the district court

for further proceedings as appropriate.

VACATED AND REMANDED

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