The hands of colonized subjects - South Asian craftsmen, Egyptian mummies, harem women, and Congolese children - were at the crux of Victorian discussions of the body that tried to come to terms with the limits of racial identification. While religious, scientific, and literary discourses privileged hands as sites of physiognomic information, none of these found plausible explanations for what these body parts could convey about ethnicity. As compensation for this absence, which might betray the fact that race was not actually inscribed on the body, fin-de-siecle narratives sought to generate models for how non-white hands might offer crucial means of identifying and theorizing racial identity. They removed hands from a holistic corporeal context and allowed them to circulate independently from the body to which they originally belonged. Severed hands consequently served as 'human tools' that could be put to use in a number of political, aesthetic, and ideological contexts.

The nineteenth century witnessed an unprecedented increase in art forgery, caused both by the advent of national museums and by a rapidly growing bourgeois interest in collecting objects from the past. This rise had profound repercussions on notions of selfhood and national identity within and outside the realm of art. Although art critics denounced forgery for its affront to artistic traditions, they were fascinated by its power to shape the human and object worlds and adopted a language of art forgery to articulate a link between the making of fakes and the making of selves. The Deceivers explores the intersections among artistic crime, literary narrative, and the definition of identity.Literary texts joined more specialized artistic discourses in describing the various identities associated with art forgery: the forger, the copyist, the art expert, the dealer, the restorer. Built into new characters were assumptions about gender, sexuality, race, and nationality that themselves would come to be presented in a language of artistic authenticity. Aviva Briefel places special emphasis on the gendered distinction between male forgers and female copyists. "Copying," a benign occupation when undertaken by a woman, became "forgery," laden with criminal intent, when performed by men. Those who could successfully produce, handle, or detect spurious things and selves were distinguished from others who were incapable of distinguishing the authentic from the artistic and human forgeries. Through close reading of literary narratives such as Trilby and The Marble Faun as well as newspaper accounts of forgery scandals, The Deceivers reveals the identities both authentic and fake that emerged from the Victorian culture of forgery."

The hands of colonized subjects - South Asian craftsmen, Egyptian mummies, harem women, and Congolese children - were at the crux of Victorian discussions of the body that tried to come to terms with the limits of racial identification. While religious, scientific, and literary discourses privileged hands as sites of physiognomic information, none of these found plausible explanations for what these body parts could convey about ethnicity. As compensation for this absence, which might betray the fact that race was not actually inscribed on the body, fin-de-siecle narratives sought to generate models for how non-white hands might offer crucial means of identifying and theorizing racial identity. They removed hands from a holistic corporeal context and allowed them to circulate independently from the body to which they originally belonged. Severed hands consequently served as 'human tools' that could be put to use in a number of political, aesthetic, and ideological contexts.