This dissertation is about African Americans’ transnational rhetorical and literate social practices of reclaiming Black humanity. To this end, it asks: How is the humanity of African Americans rhetorically constituted in relation to Ghana? To reclaim Black humanity, what do African Americans do down the ground and to what end? For those who turn to Ghana to reclaim their humanity, what do they say they need to learn, and need to unlearn in the process of re-education? What does this re-education make possible? Where do they locate (if any) healing in this process of re-education? Currently, people, including those of African descent, are moving across transnational borders at a rate never seen before. In response, scholars in transnational rhetorical studies such as Rebecca Dingo and Blake Scott have challenged the field to account for the workings of “vectors of power” – colonial histories, nation-state power, and the operations of global capital—in people’s lives (Dingo and Blake 524). In relation to such movement among people of African descent, leaders in Global Black Rhetorics, Ronisha Browdy and Esther Milu, direct special attention to matters of healing, re-education, and the reclamation of Black humanity. Given its own experiences of brutal colonial histories of chattel slavery, resource exploitation, and current economic challenges, the nation-state of Ghana has become a contested transnational site to theorize African Americans’ inventive practices of negotiating these globalized forces which continue to dehumanize them in multiple ways. Heeding the call of cultural icons including W.E.B. Du Bois, Malcolm X, and Maya Angelou to “return home” to Ghana, the participants in this study enact everyday rhetorical and literate social practices such as taking Indigenous Ghanaian names, wearing Indigenous clothing, and engaging in somatic practices at contested historic sites. This dissertation has sought to honor these difficult and yet necessary rhetorical and literate social practices that African Americans deploy on-the-ground in Ghana to achieve their purposes of making a homeplace conducive for their humanity, honoring their ancestral heritage, re-educating themselves, and healing from epistemic and ontological harm as feats towards reclaiming Black humanity. In honoring these rhetorical and literate social practices of African Americans returning home to Ghana, I invoked bell hooks’ concept of homeplace and African philosophical and epistemic concepts of Ubuntu relationality and Sankofa. And yet the call to return home is not without its challenges–challenges that underscore the contributions of participatory rhetorical research in such transnationally complex domains.