Al Jazeera World

An in-depth look at the work and views of the man described as 'one of the greatest minds in human history'.

Between April and July 1994, more than 800,000 men, women and children, mostly from Rwanda's Tutsi minority were slaughtered. In one of the worst atrocities in recent history, Hutu paramilitaries unleashed a bloodbath, killing every person they could find, as neighbours murdered neighbours. Sparked by the death of President Juvenal Habyarimana, a Hutu, when his plane was shot down above Kigali airport on 6 April 1994, Hutu extremists seized on his death to exterminate the Tutsi community. In Rwanda: From hatred to reconciliation , we explore the genocide through the prism of the media, exploring their role - both then and now. This film explores how the country's earliest print journals, followed by newspapers and radio, all played a major part in reinforcing prejudices, inciting racial hatred and fanning the flames of violence. The Catholic church and its journal Kinyamateka, the country's first periodical, are now seen as playing a vital role in the creation of racist ideology. Produced in the 1930s under Belgian rule - one of Kinyamateka's early journalists, Gregoire Kayibanda, would later become the country's first president after independence. "[Kayibanda] used to encourage the Hutu to expel the Tutsi or fight them, viciously." says Jill Bayafra from Rwanda University. "He used to compare them to snakes." In the 1960s, radio would become a powerful means to spread hate and when the Rwandan Patriotic Army (RPA), made up of exiled Tutsis, invaded in 1990, Radio Rwanda stepped up its anti-Tutsi propaganda. In June 1993, a new radio station, Radio Television Libre des Mille Collines (RTLMC), encouraged people to arm themselves and attack Tutsis. At the height of the genocide, it broadcast lists of people to be killed and instructed killers on where to find them. "Feeling pressured" says Emmanuel Ndaysaba, "I took my sword and joined the militias." Twenty years on, and with many of those responsible serving sentences for war crimes, the media now spreads a new spirit of reconciliation - and Emmanuel has since re-visited his violent past: "Driven by my conscience, I confronted those I committed crimes against," he says.

The untold story of Algerians deported by France to the Pacific island in the 1870s and their descendants today.

Four women refugees in Lebanon who have spent years raising their children in camps, with resilience and resourcefulness, hope one day to return home.

In a bid to escape poverty and caste discrimination, some Hindu Dalits are converting to Islam and other faiths.

For 50 days, more than 6,000 air strikes, 14,500 tanks shells and 45,000 artillery shells were fired on Gaza as Israel decimated the Palestinian enclave in Operation protective edge. More than 2,200 Palestinians, including 551 children were killed, as Israel attempted to end rocket attacks and destroy tunnels used by Hamas and other Palestinian groups. As shells, bombs and rockets laid waste to Gaza, both sides were engaged in a propaganda battle as the civilian death toll continued to rise. The Israeli government repeatedly claimed that Palestinian groups were to blame, accusing them of using women and children as human shields as they fired rockets into Israel. In Gaza: Human Shields, we speak to civilians, academics and human rights advocates who have accused the Israeli military of employing the tactic as they battled Hamas. We hear testimony from Palestinians being forcing them to walk in front of Israeli soldiers at gunpoint and enter potentially hostile buildings. We examine evidence alleging Israel's long-standing practice of human shields and explore whether Hamas used residential buildings and civilian areas to launch attacks. "They [the Israeli army] took me and put me on top of a tank", Anas Najjar, a resident of the battered southern town of Khuazaa says; while Ramy Abdu of the Euro-Mediterranean Human Rights Monitor says there is "enough files to condemn Israel and prove it's committed war crimes by using civilians as human shields." Showing both Israeli and Palestinian perspectives on the use of human shields, Gaza: Human Shields follows on from a recently-published UN enquiry into war crimes during the July-August 2014 war. Subscribe to our channel http://bit.ly/AJSubscribe Follow us on Twitter https://twitter.com/AJEnglish Find us on Facebook https://www.facebook.com/aljazeera Check our website: http://www.aljazeera.com/

Educated women from the former Soviet republics work as nannies in Turkey to support their families back home. Subscribe to our channel http://bit.ly/AJSubscribeFollow us on Twitter https://twitter.com/AJEnglishFind us on Facebook https://www.facebook.com/aljazeeraCheck our website http://www.aljazeera.com

Muslims have lived in Kenya for centuries and today make up about 11 percent of the country's population. These communities live on the coast in cities like Mombasa - where nearly half of the city's inhabitants are Muslim - and in the country's northeast. Ramadan in Kenya meets Muslims living in Mombasa, Kisumu and Nairobi and captures their lives and culture in their homes, at work and in their places of worship. They talk about what aspects of Ramadan mean the most to them. Aseef Akram is a 25-year-old halal butcher living in Mombasa. He talks about the "spirit of Ramadan" in the city, the culture of openness towards those who are fasting, and about breaking that fast with the coconut dishes of the region. "For me [during Ramadan], I tend to be most spiritually connected to my God, my creator," says Akram. In the western city of Kisumu, Fauza Asya Kombo picks and sells bananas for a living and is raising five children on her own after her husband died. Although earning a livelihood can be a struggle, she says, "When we've finished [iftar], we give any leftover bread to our neighbours. Food doesn't go to waste ... Wasting leads to non-belief." Arafat bin Talebis, a sixth grader at a shelter for orphans, talks about the peace he gains from his Quranic studies and the importance of his faith in his life. "To me, the month of Ramadan acts like a guide. If I've made mistakes before Ramadan, I'll avoid making them once Ramadan starts," he says. From the Quran memorisation competitions which attract children studying in madrassas in Tanzania and Uganda - to Akram's family using the opportunity to eat together to break their fast, Ramadan in Kenya experiences the spirituality, traditions and significance of the holy month through the eyes of individuals who observe it.

The story of political skullduggery in Yemen and the high cost to the Presidency of alleged collusion with the Houthis.

In 1947 when the UN General Assembly voted for the partition of the region between Jews and Palestinian Arabs the land was divided on a relatively equal measure. But after the 1948 Arab-Israeli War only 22 percent of Palestinian land remained. When Israel was founded in 1948 it divided Palestinians between the Gaza Strip and the West Bank, creating separate territories with very little freedom of movement between the two. In the Six-Day War of 1967, Israel occupied both territories, began building settlements and appeared to implement separate policies on each. "The aim has always been to create different atmospheres and cultures; here and there," says Dr. Nashat al-Aqtash, a political analyst and academic. The decades of separation have distanced the Palestinian communities living in the two territories who have developed distinct social and cultural identities. None of the conflicts or peace talks over the decades, including the Oslo Accords of 1993, has succeeded in changing the map or this divide. Filmmaker Asraf Mashhrawi examines the political, social and economic history of the split, analysing major events such as the Oslo Accords, the Fatah-Hamas conflict, the Israeli blockade of Gaza and the attacks of recent years - with interviews from Israeli experts like Haaretz journalist Amira Hass and lawyer Sari Bashi.

Turkey has emerged as a magnet for African migrants as they descend in their thousands on its shores every year in search of a better life. In the past five years, numbers have more than doubled as immigrants from countries like Nigeria, Uganda and Liberia throng to Istanbul - a city that offers the possibility of a steady job, paycheck and a safe living environment. Istanbul My Dream follows the story of four African migrants who have left their homes in search of social mobility, riches and even stardom.

The story of how the women of a Kosovan village rebuilt their lives after many of their men were killed in 1999.

Filmmaker: Ayed Nabaa The creation of the state of Israel in May 1948 is referred to by Palestinians as Al Nakba, the Catastrophe. The five characters in this film, two Israeli and three Palestinian women, were all born in 1948. But few events in history have determined such sharply contrasting outcomes for people who might otherwise have much in common as the founding of Israel has. For Rena Rejev, an Israeli of Ukrainian origin, who lives in Rishon LeZion there’s the joy of being born on 14th May, Independence Day. “At school, for friends and relatives, I was the one and only ‘Independence Girl’,” she says, and feels that the day’s celebratory flags and fireworks also mark her birthday. “Independence Day has become a part of me,” she says. By contrast, Latifa Yousef, a Palestinian living in Cairo, finds difficulty expressing how she feels on her birthday in August, which reminds her that her country was “violated”. “The occupation is closely linked to my life and it just increases my pain,” she says. Madlen Abergel Vanunu, an Israeli of Moroccan origin, has a strong conviction that God only brought her into the world once the state of Israel had been founded. But Fayrouz Arafa, who was born in Gaza on the 8th October 1948, recalls: “I was a refugee. We were poor, hungry and lived in a tent. It haunts me.” Equally, for Khadija Zoraiqi, a Palestinian living in the Occupied West Bank, her birthday just makes her sons’ imprisonment in Israeli jails harder to bear and signifies that, for her, the Nakba continues today. “Every birthday I feel this catastrophe twice over,” she says. These are the dramatic human stories of life after 1948, made all the more powerful through the inter-cutting of the intimate interviews with these five women. Born in ’48 explores how 67 years on, starkly contrasting narratives persist, with very little, if any, common ground between them.

Class dynamics are changing in Turkey. When Turkey was founded in 1923 it was on firm secular principles. Turkish women were restricted in wearing the headscarf - known as the hijab outside Turkey - in all public sector jobs and universities for most of the 20th century. During the current AKP party government, a young, confident, female, Muslim middle class has emerged, that is less worried about being socially accepted and more comfortable sharing public spaces with secularists. Hulya Aslan is the editor of Ala, a monthly fashion magazine in Istanbul that serves a growing Turkish market of Muslim women who think that fashion and Islam are compatible - "conservative" women who want to wear the hijab but also want to dress fashionably, with colour and style. This film follows Hulya Aslan at Ala and looks at hijabi fashion, social change in Turkey and the ongoing debate about a Muslim woman's right to choose how she dresses.

Yemen has been in turmoil since the revolution of 2011, the overthrow of former President Ali Abdullah Saleh in May 2012 and the Houthi-led rebellion beginning in September 2014. Half a world away in the UK, British Yemenis view events in their home country with concern - and feel a responsibility to offer help to the country and its people at a difficult time. But their own story is also worth hearing. Yemenis are among the longest-established Muslim communities in Britain. They have put down firm roots in several coastal towns and industrial cities across the country. Yemeni sailors worked in the British merchant navy in the engine rooms of steam ships leaving the old colonial port of Aden in the mid-19th century. When British sailors were called to fight in World War One, their places were taken by Yemeni men who then started to settle in the UK. Their lives were tough, working first as seamen and then as cheap labour in heavy industry in England and Wales. Some of the immigrant men who arrived in the 1950s are still alive and tell their stories, providing a unique insight into life in the British Yemeni community – but also touching on race riots, unionisation, integration, inter-marriage and cultural identity. Second, third and fourth generation Yemenis in Cardiff, Sheffield and the West Midlands also talk about what it means to be British Arabs today, about maintaining tradition, the survival of their language and community, about Yemen itself and what they can do now that a major conflict has broken out.