 Finally, regarding the question of what kinds of conceptual resources might be needed in order to fill in the hermeneutical gaps in our collective understandings, Komarine Romdenh-Romluc (2016) argues that what is needed are new terms and concepts that have the correct evaluative component, in addition to the right descriptive component. For instance, introducing the term ‘sexual harassment’ was very useful because the new term somehow implies that sexual harassment is wrong, whereas previous terms such as ‘harmless flirting’ did not connote the appropriate negative evaluative component. Likewise, as Medina (2013) argues, the appropriation of terms such as ‘gay’ and ‘queer’ by the LGBT community can be seen as a strategy for overcoming a situation of hermeneutical injustice, since these terms came to express new, positive conceptions of same-sex desire, in contrast to old conceptions of it as something pathological or perverse. In addition, George Hull (forthcoming) argues that consciousness-raising is very important, not only as a means to overcoming hermeneutical injustice, but it “can itself constitute the overcoming of hermeneutical injustice” (2016: 13). He focuses on the case of black South Africans during apartheid, and he argues, drawing on the work of Black Consciousness theorists such as B.S. Biko and N.B. Pityana, that they were liable to experience a mismatch between their experiences of racism and oppression, and the collective hermeneutical resources available to them. Because of this, consciousness-raising can help to correct false or distorted conceptions and images of themselves, and to develop new conceptual tools in order to make sense of those aspects of their lives. Furthermore, Charlie Crerar (2016) has argued that the injustice associated with lack of hermeneutical resources does not occur only in cases of conceptual absence (i.e. conceptual lacunas) or conceptual inadequacy (i.e. lack of concepts with the appropriate connotations), but also in cases where there is a rich conceptual repertoire but taboos or other social practices prevent marginalized subjects from discussing some matters of interest to them. Therefore, he argues, “we require access to an expressively free environment in which to put these concepts to work: an open and receptive social context in which a particular experience that individuals or groups have a significant interest in coming to understand can be discussed in hermeneutically conducive ways” (2016: 205).