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Teaching the Holocaust and other Genocides

Stolpersteine: Memory in the Streets of Europe

The Stolpersteine (German for “stumbling stones”) are small brass-plated memorials embedded into sidewalks across Europe, marking the last chosen residences of individuals persecuted by the Nazi regime.

Stolpersteine Berlin

 Berlin

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Stolpersteine Berlin

 Berlin

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Stolpersteine Berlin

 Berlin

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Budapest

Budapest

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Rome

Rome

Conceived by German artist, Gunter Demnig in the early 1990s, these cobblestone-sized plaques commemorate the victims of the Holocaust—Jews, Roma and Sinti, political dissidents, homosexuals, Jehovah’s Witnesses, and others—at their last known place of residence or work before they fell victim to Nazi terror. The Stolpersteine project has grown into the largest decentralized memorial in the world, with over 112,000 stones placed in more than 1800 cities or towns in 31 countries as of 2024.

The word “Stolpersteine” plays on the German word “stolpern” (to stumble). It’s meant not literally, but metaphorically: the viewer "stumbles" mentally and emotionally when confronted by the memory of a victim in everyday space. Artist Gunter Demnig laid the first Stolperstein in Cologne in 1992 without official permission as part of an art project to commemorate the 50th anniversary of the deportation of Roma and Sinti during the Holocaust. The inspiration for the project stemmed from a Talmudic quote: “A person is only forgotten when their name is forgotten.” Demnig sought to restore names and identities to the millions of people whose lives were erased by the Nazi regime. Demnig began placing plaques throughout Germany and eventually across Europe. Each Stolperstein is a 10 x 10 cm (approximately 4 x 4 in) concrete cube with a hand-inscribed brass plate on top and typically begins with the words “Hier wohnte…” (“Here lived…”) followed by the name, birth date, fate, and deportation or death date of the victim. The act of bending down to read the plaque becomes a symbolic gesture of remembrance and respect. The goal is to physically and symbolically embed memory into everyday life, inviting passersby to “stumble upon” history—literally and emotionally.

Stolpersteine stand in contrast to centralized, large-scale Holocaust memorials like Berlin’s Memorial to the Murdered Jews of Europe. By placing memory in familiar, everyday spaces—sidewalks in front of homes, shops, schools—Demnig’s work decentralizes remembrance and personalizes it. They bring the memory of the Holocaust into residential streets and daily life. As historian Aleida Assmann notes:

Stolpersteine Amsterdam

Amsterdam

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Stolpersteine Copenhagen

Copenhagen

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Stolpersteine Lichtenfels

Lichtenfels

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Warsaw

Warsaw

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Barcelona

Barcelona

It is certainly commendable that a monument should aim at individualizing the victims, to mark the lives they once lived in the city or in the countryside. Victimhood, as defined by the Stolpersteine, is all-inclusive: the stones do not distinguish between, nor do they specify, Jews, homosexuals, communists, Sinti and Roma or any other group. Rather, they follow the principle of ‘one human being – one stone – one fate.’ Instead of any religious, political, or sexual identification, what unites the victims is their humanity. Perhaps the greatest human catastrophe suddenly appears at our feet. The victims were just like you and me. They lived here; they walked here where today you and I live and walk. The ‘Stolpersteine-landscape’ marks a cartography of past life in the midst of present life.

James E. Young of the University of Massachusetts at Amherst, author of two books on Holocaust memorialization, has commented, "Stolpersteine are a metaphor for the Germans stumbling over this part of their past—something that won't go away—and that was the artist's point. Stolpersteine don't exist in places where you have to make your pilgrimage. You suddenly come upon them." 

This grassroots initiative is often community-driven. Individuals, families, school groups, or citizens can research history, often uncovering forgotten or ignored narratives. It fosters a connection between past and present, individual, and collective memory.

Despite its widespread adoption, Stolpersteine have not been universally accepted. One of the most notable critics was Charlotte Knobloch, a Holocaust survivor and former president of the Central Council of Jews in Germany. She opposed the idea of stepping on victims’ names, considering it a form of disrespect. She commented, "The names of murdered Jews should not be trampled underfoot." In Munich, the city council initially banned Stolpersteine on public property, allowing them only on private land. Opponents also argue that the stones risk being overlooked or neglected—subject to weather, dirt, and foot traffic—thereby undermining their commemorative function. However, many defenders, including Holocaust educators and families of victims, argue that the stones’ location in daily public life is precisely what gives them power. They do not monumentalize; they humanize. Others argue that the act of seeing and acknowledging the stones—pausing, reflecting, kneeling—is precisely what gives them dignity. Despite Munich’s ban, Stolpersteine continue to be placed in other cities across Europe, including Berlin, Vienna, Prague, Amsterdam, and Budapest.

Demnig insists the project is an art installation rather than a conventional memorial. Yet, it performs a vital memorial function. As the Holocaust fades from living memory, these small plaques offer a powerful way to remember individuals, rather than statistics. Each stone becomes a small piece in a continental network of remembrance. Says Demnig, “Art can stop you in your tracks. That’s what these stones do. They interrupt your day." In the face of rising nationalism and antisemitism, Stolpersteine provide an enduring, quiet resistance—a way to preserve history and affirm the dignity of those who suffered.

Discussion Questions

1. How do Stolpersteine differ from traditional memorials or museums in their approach to remembering the Holocaust?

2. What are the advantages and limitations of embedding memory into everyday urban spaces?

3. Do you agree with the criticism that Stolpersteine are disrespectful because people step on them? Why or why not?

4. How can projects like Stolpersteine influence young people’s understanding of history and memory?

5. What role does art play in shaping collective memory, and how does Gunter Demnig’s framing of Stolpersteine as an art installation rather than a formal memorial influence its impact?

6. As time distances us from the events of the Holocaust, how might projects like Stolpersteine contribute to countering historical forgetting or denial in contemporary society?

Sources

Assmann, A. (2011). Cultural memory and Western civilization. Cambridge University Press.

Auswärtiges Amt. (2018). German Missions in the United States. https://www.germany.info/us-en/welcome/03-jewish-life-germany/1308424-1308424

The Economist. (2013, December 28). Stumbling over the past. The Economist. https://www.economist.com/1843/2013/12/28/stumbling-over-the-past

January 27, & Comments, 2022 | C. S.-R. |. (n.d.). “Stumbling Stones” in Europe: A Daughter’s Journey to the Smallest of Holocaust Memorials. Smithsonian Center for Folklife and Cultural Heritage. https://folklife.si.edu/magazine/stumbling-stones-holocaust-memorials

Magazine, S., & Jaffe, E. (n.d.). Memory Blocks. Smithsonian Magazine. https://www.smithsonianmag.com/arts-culture/memory-blocks-173123976/

Plaques for Nazi Victims Offer a Personal Impact. (2003, November 29). The New York Times. https://www.nytimes.com/2003/11/29/arts/plaques-for-nazi-victims-offer-a-personal-impact.html

Stolpersteine - english version. (n.d.). Www.stolpersteine.eu. https://www.stolpersteine.eu/en/

“Stolpersteine”: Commemorating victims of Nazi persecution – DW – 05/30/2023. (n.d.). Dw.com. https://www.dw.com/en/stolpersteine-commemorating-victims-of-nazi-persecution/a-65770610