This book, developed from a series of articles, aims to examine developments in international social work and to do so within a theoretical framework based on postmodernism and globalisation. The authors' intention is to contribute to the debate on the international transfer of social work knowledge and practice and, central to their analysis, to do so in ways that meet local cultural requirements rather than through Western theoretical models that can perpetuate postcolonial cultural hegemony.

An initial section defines various concepts used in the book. Countries are classified as Northern, Southern or Western. It is interesting that the authors choose to define countries as either developed (Western/Northern) or developing (Southern). Personally I would have preferred the addition of the term ‘underdeveloped’ as, arguably, it more accurately reflects the position of those postcolonial relationships that the authors focus on (Rodney, Reference Rodney1972).

Chapter 1 outlines a series of definitions and initial concepts and explores the development of a social work knowledge base. It is asserted that whilst Western models provide a framework for understanding, different cultural assumptions and social needs require different forms of social work. Social work should strive to achieve a practice that is contextualised within current changes in the world. After outlining what is meant by international social work, the authors assert that social work knowledge and practice should be more reciprocal in that Western social work should be influenced by non-Western social work and, in order to challenge postcolonial cultural hegemony, non-Western countries should create their own versions of social work that cannot and should not be compared against Western values and practices.

Chapter 2 focuses on the organisation of social agencies and examines how, in the midst of the social changes influenced by globalisation and postmodernism, social workers should act to best serve their clients. It offers summaries of the key concepts of globalisation, post colonialism, postmodernism, social capital and civil society. Given that this is a book that emphasises the importance of culture and language in both in the education of social workers and the development of a knowledge base for social work, this chapter contains a few disappointing lapses in the authors use of language. For example, there is a comment about older Asians living ‘on curry all their lives’ (p. 16). A social work student making a similar remark would be advised not to make such a sweeping generalisation, would be encouraged to reflect more on their use of language and to reflect on any assumptions present in such a statement, i.e. a basic understanding of Asian cultures and cuisines would reveal that ‘curry’ is a generic Western term and does not really reflect the diversity present.

The book does have some positive aspects and several chapters were both informative and useful. Chapter 3, for example, looks at how critical reflection can enable the development of localised responses, knowledge and skills. Together with some case examples, the authors successfully demonstrate how the process of critical reflection can be introduced in groups previously unused to this way of working. Chapter 5 considers the construction and validity of social work knowledge and argues that there is a need for this knowledge to be culturally appropriate and relevant. The authors have constructive points to make about traditional (Western) ways of validating knowledge and how this may discredit and disadvantage other ways of understanding and doing social work. Chapter 8 discusses the management of international activities and the contribution academics and their institutions can make to cross-national working; and Chapter 9 considers the contribution of technology to social work education and practice.

In Chapter 7, the authors successfully argue that people cannot have ideas imposed on them but instead ‘have to transfer knowledge so that it emerges into identities relevant for themselves’ (p. 117). But, however hard the authors try to avoid it, for me, the book still feels as if its central premise is an overly simplistic one whereby Western influence equates as bad, non-Western as good; with an over emphasis on the need to protect, learn from and work within local culture, tradition and language at the expense of some of the realities of life.

The example of Female Genital Mutilation (FGM) can be used to outline some of the difficulties with this central premise. FGM is an issue both for Western social workers working with migrant communities and in those countries where it is a more common cultural practice. In arguing throughout the book for, and demonstrating the need for, social work to operate in a culturally appropriate manner that respects and learns from local traditions and needs, the authors are not saying anything new. The contradictions become apparent when these arguments are applied to FGM. Social workers working against FGM are actively working against long and deeply held cultural traditions, something the authors feel should be respected and worked with. Whether the social worker is from the same ethnic, social or cultural group or from a completely different culture is largely irrelevant, because challenging cultural practices, however sensitively, will invariably be seen by some as an unwarranted interference that challenges, changes or damages local traditions (World Health Organisation, 2008).

Chapter 10 draws the various strands together and provides a useful table that summarises the various social work processes covered in the book together with suggested outcomes.

Overall, the book attempts to synthesise a range of concepts into a coherent framework for social work education, practice and knowledge transfer in a changing world. It is not always successful and the weakest areas are, for me, the attempts to integrate postmodernist theory. The authors admit that postmodernism can lack coherence but contend that forcing people away from the deterministic certainty of other views can encourage ‘a rich creativity in helping people find alternative ways through the personal and social issues that they face’ (p. 155). I must just be one of those critics of postmodernism who ‘complain of its relativism and cynicism’ (p. 155).