 However, the idea that the marginalized lack the ability to conceptualize and communicate their own experiences has also been contested by philosophers such as Rebecca Mason (2011), Kristie Dotson (2012), Gaile Pohlhaus (2012) and José Medina (2013). For example, Mason (2011) and Medina (2013) have both argued that although Fricker is right that people in a situation of marginalization might not have access to publicly shared terms in order to communicate their experiences to those in a position of power, they might nonetheless be able to make sense of their own experiences in a useful way, even before those public concepts are introduced in the dominant language. For example, in the case of sexual harassment, some victims of sexual harassment were able to attend women’s consciousness-raising meetings and talk to each other about their similar experiences, that is to say, they were able to understand their experiences and communicate them to people in the same predicament, even before they had a term like ‘sexual harassment’. Therefore, Mason (2011) argues, it seems plausible to say that members of marginalized groups already have some conceptual resources that enable them to understand their own social experiences, and what they actually lack is the power to introduce these meanings into the collective understanding, which is unjust, and which results in the fact that dominant groups have a distorted understanding of the social experiences of non-dominant groups. Relatedly, Pohlhaus (2012) has argued that marginalized subjects are in a better position to notice gaps in our collective epistemic resources in order to properly describe and conceptualize the experiences of those who are socially oppressed. Moreover, these subjects could work cooperatively with other subjects in the same predicament so as to develop new epistemic resources that can deal with those spheres of the social world that people in a position of domination do not usually pay attention to. However, as Pohlhaus argues, it will be difficult to convince the privileged to employ those new epistemic resources developed by the marginalized. She calls this phenomenon of dismissive ignorance willful hermeneutical ignorance.