Cultural competence is today a prominent concept and aspiration in all aspects of international social work. In this article, I argue that the common understanding of 'cultural competence' from the so-called essentialist perspective is inadequate, and even risky, when working in an international context. Drawing on examples, I suggest that a more constructive and reflective view of cultural competence be adopted in order to meet the challenges of international social work in the contemporary world, and to better equip ourselves as ethical and anti-oppressive practitioners and educators.Social work practitioners, students and educators who are involved in international social work practice are experiencing frequent and sometimes overwhelming encounters with 'strangers' or the 'other'. The concept of cultural competence, which originated in multicultural social work and addresses cross-cultural encounters and practice, has since been imported into international social work. However, in an international context, the encounters between people who belong to different countries and continents are not merely cross-cultural, but often place them in positions of unequal power differentials, based on their histories as well as on current global divides (such as the NorthSouth division). Thus, the operationalizing of cultural competence in an international context is not an easy task for professionals and educators.The present article is organized in four parts. First, the meanings and centrality of cultural competence are demonstrated within the domain of international social work. Second, the way in which each of the two contrasting theoretical perspectives (essentialism and constructivism) conceptualizes and operationalizes cultural competence is discussed, in order to broaden and deepen our understanding. Third, three challenges for the more common essentialist approach to cultural competence within international social work are examined. Finally, a more constructivist approach to