  Many who have found hermeneutical injustice to be a powerful concept for articulating the challenges of the oppressed in gaining and expressing knowledge of their experiences have at the same time pointed out the limitations of Fricker’s analysis, and have diverged from her account accordingly. For example, some have argued that her analysis misrepresents hermeneutical resources as collective, failing to acknowledge the pluralism of interpretative communities and practices through which marginalized groups may have access to alternative interpretations of their experiences (Mason 2011; Medina 2012). Dotson, for example, argues that a third kind of epistemic injustice exists, contributory injustice, through which a dominant group refuses to employ the hermeneutical resources that marginalized communities have developed to aid in understanding their experiences (Dotson 2012). In this, Dotson builds on Pohlhaus’s conception of “willful hermeneutical ignorance” through which the dominant refuse to engage with those hermeneutical resources (of the marginalized) that would in effect challenge their ability to continue on in their (comfortable) misinterpretation and ignorance of the experiences of the marginalized (Pohlhaus 2012). Relatedly, such cases can lead to a kind of epistemic exploitation, where the dominant assume it is the responsibility of the marginalized to perform the labor necessary to educate them (the dominant) in the experiences of the oppressed (Berenstain 2016). Further, Medina analyses the performative dimension of hermeneutical injustice, noting that this features demonstrates its very close links with testimonial injustice. These forms of epistemic injustice do not operate independently. He argues that we must examine the communicative dynamics that perpetuate hermeneutical injustices, in order to understand how agents can exercise hermeneutical sensitivities and responsibilities that would help erode such injustices (Medina 2012).