In 1987 a young Jewish man, the central figure in this captivating book, leaves Moscow for good with his parents. They celebrate their freedom in opulent Vienna and spend two months in Rome and the coastal resort of Ladispoli. While waiting in Europe for a U.S. refugee visa, the book’s twenty-year-old poet quenches his thirst for sexual and cultural discovery. Through his colorful Austrian and Italian misadventures, he experiences the shock, thrill, and anonymity of encountering Western democracies, running into European roadblocks while shedding Soviet social taboos. As he anticipates entering a new life in America, he movingly describes the baggage that exiles bring with them, from the inescapable family traps and ties to the sweet cargo of memory. An emigration story, Waiting for America explores the rapid expansion of identity at the cusp of a new, American life. Told in a revelatory first-person narrative, Waiting for America is also a vibrant love story in which the romantic main character is torn between Russian and Western women. Filled with poignant humor and reinforced by hope and idealism, the author’s confessional voice carries the reader in the same way one is carried through literary memoirs like Tolstoy’s Childhood, Boyhood, Youth, Hemingway’s A Moveable Feast, or Nabokov’s Speak, Memory. Babel, Sebald, and Singer—all transcultural masters of identity writing—are the coordinates that help to locate Waiting for America on the greater map of literature.

A native of Crimea, the Soviet Jewish poet Ilya Selvinskii (1899-1968), in 1942-43, bore witness to Nazi atrocities in and near the city of Kerch (in eastern Crimea) and in the south of Russia. This included the massacre at the "Bagerovo ditch", an anti-tank ditch west of the city, where the Nazis murdered ca. 7,000 Jews of Kerch in November 1941. What he saw impressed Selvinskii for the rest of his life. He was the first Soviet poet to publish extensively on the Holocaust, most notably his two poems "I Saw It" (1942) and "Kerch" (1945). In general, he somewhat downplayed the fact that the victims were Jews, as did Ehrenburg and other contemporary poets who wrote on the Nazi mass murders. Selvinskii's shock of viewing the Bagerovo ditch was also reflected in his postwar poems, in particular in "Kandava", the first version of which was published in 1946. Selvinskii influenced many other poets who wrote on the Nazi genocide, among them Iosif Utkin and Lev Ozerov. After the war Selvinskii was accused of "cosmopolitanism" and holding an "anti-party line"; he was partially blacklisted. Pp. 263-277 contain the Russian originals and English translations of "I Saw It" and "Kerch".

Discusses the Russian Jewish poet (born Eduard Dzyubin, 1895-1934), including the role that antisemitism played in regard to the publication (or non-publication) of his works and to their interpretation. Mentions, in particular, the Russian ultra-nationalist Stanislav Kunyayev, who viewed Bagritskii both as an "alien trespasser in the fields of Russian poetry" and as a self-hating Jew. Focuses on the poems "Origin" and "February" and their relation to the poet's Jewishness, which contemporary and later Soviet criticism minimized. Examines the Jewish trauma of rejection depicted in "February" and the protagonist's reactions to it. Denies the antisemitic view that the Jew in the poem rapes a Russian woman. Rejects the image of Bagritskii as a self-hating Jew, as well as the allegation that he has no place in Russian culture. Bagritskii was hoping for a synthesis, a utopia where a Russian-Jewish identity was possible and welcome. The fate of his works, as well as those of Soviet Jews who outlived him, proved otherwise.