 Furthermore, Dotson (2012) has introduced a new kind of epistemic injustice, in addition to testimonial injustice and hermeneutical injustice, namely, what she calls contributory injustice. This kind of epistemic injustice has to do not only with the phenomenon of willfully ignoring the epistemic resources developed by the marginalized, but also with the continuous use of distorted epistemic resources developed by those in a position of power, without paying attention to the experiences of the marginalized. This use of faulty conceptual resources acts to block the uptake of the new conceptual resources developed by the marginalized, which leads to further misunderstandings. In addition, Medina (2013) has argued that the fact that members of non-dominant groups have the ability to understand their own experiences and communicate them to each other is a prior and necessary step in order to bring new, more sophisticated concepts and terms into our shared language. According to Medina, this can also help with our second question above, namely, how to resist hermeneutical injustice: he suggests that members of dominant groups should be more sensitive to inchoate attempts at communication by people in a position of subordination, even before they have access to shared concepts to properly conceptualize those aspects of our social interactions. Finally, Derek E. Anderson (2017) distinguishes a new kind of epistemic injustice, namely, conceptual competence injustice, which occurs when a marginalized subject is not considered to be a competent user of a concept, because of a lack of linguistic or conceptual credibility, when in fact they are perfectly competent. This is different from hermeneutical injustice, Anderson argues, since in cases of hermeneutical injustice marginalized subjects lack access to some important concepts due to structural reasons, whereas in cases of conceptual competence injustice they fully possess the concepts but are regarded as incompetent speakers. However, this kind of injustice is closely related to Dotson’s notion of contributory injustice, since in cases where privileged subjects use distorted or biased hermeneutical resources, they will be more likely to doubt the conceptual competence of marginalized subjects (even if these are in fact more fully competent), which amounts to conceptual competence injustice, and hence the conceptual resources of the marginalized will in turn be less likely to get uptake, which amounts to contributory injustice.