The debates on anti-conversion laws, whether from a social, cultural or a constitutional standpoint, often tend to boil down to a question of “ought” with a moral flavour. The points of contestation begin to revolve around the ethical content of religious conversion as an event and a process in and of itself, and the acts of conversion and proselytization are then judged on the touchstone of morality. The voices discussing religious conversions as cultural and historical phenomena somehow get drowned in this cacophony opposing the prohibition of proselytization.