Douglas Murray and Jordan B. Peterson often critique a moral framework present in woke ideology, where power dynamics are interpreted through a rigid, binary lens. The terms they commonly use to describe this “hierarchical negative bias” include the following:

“Oppressor vs. Oppressed Narrative”

This is perhaps the most direct way they frame the issue. In this view, individuals or groups are morally judged based on their perceived position within power hierarchies—those in power (oppressors) are seen as inherently bad or corrupt, while the powerless (oppressed) are seen as inherently good or virtuous.

• Douglas Murray (especially in The Madness of Crowds) criticizes how this lens replaces individual moral responsibility with group identity, where victimhood grants moral authority.
• Jordan Peterson calls this a form of “collective moral judgment” based not on character but on group affiliation.

“Marxist or Neo-Marxist Lens” / “Cultural Marxism”

Peterson in particular often refers to this as a Marxist-derived framework, where class struggle has been replaced with identity categories (race, gender, sexuality, etc.). Here, society is seen as a zero-sum moral battlefield, and moral purity is ascribed to victims.

“Victimhood Culture”

 (coined by sociologists, echoed by both)

This is a broader term used by critics (including Murray and Peterson) to describe a cultural shift:

• From “dignity culture” (where individuals are taught to manage conflicts themselves),
• To “victimhood culture” (where status is elevated by demonstrating one’s victimization and identifying villains in others).

“Moral Inversion”

A term Peterson uses to describe how traditional virtues (courage, strength, sacrifice) are downplayed, while suffering and weakness are glorified as the highest form of virtue, especially when it aligns with group identity.

“Pathological Compassion”

Peterson sometimes critiques this idea, where the impulse to care for the marginalized becomes detached from truth or justice, leading to injustice under the guise of empathy.

The “Oppressor vs. Oppressed” Narrative in South Africa

Douglas Murray and Jordan B. Peterson critique a moral framework where societies are viewed through a binary lens: the oppressor is inherently evil, and the oppressed are inherently virtuous. This perspective often leads to a narrative where historical injustices are emphasized, and current issues are attributed solely to past oppressions.

In South Africa, this manifests in the ongoing discourse around apartheid. While apartheid was a system of institutionalized racial segregation and discrimination that caused immense suffering, the narrative that all white individuals are perpetually guilty and all black individuals are perpetual victims can be overly simplistic and counterproductive.

Matt Walsh’s “Am I Racist?” and the Concept of Unending Guilt

In his documentary Am I Racist?, Matt Walsh explores the idea that, within certain ideological frameworks, white individuals are seen as inherently racist, with no path to redemption. This perspective suggests that acknowledgment of privilege or past injustices is insufficient; instead, perpetual guilt and penance are required. Such a stance can hinder genuine reconciliation and progress, as it focuses on immutable characteristics rather than individual actions and growth. 

Challenging the Notion of Saintly Victims

It’s essential to recognize that while apartheid was a grave injustice, the communities oppressed by it were not monolithic or without internal challenges. During the apartheid era, black communities faced not only systemic oppression but also internal issues such as crime, substance abuse, and social unrest. For instance, the Vaal uprising between 1984 and 1986, while rooted in legitimate grievances, also saw instances of violence and retribution within black communities . 

Furthermore, substance abuse has been a persistent issue. A review of drug use in South Africa indicates that, even post-apartheid, there has been a significant prevalence of substance abuse across various communities . 

The Dangers of a Static Victim-Oppressor Framework

Continuing to view societal dynamics strictly through the lens of historical oppressor and oppressed roles can be detrimental. It risks absolving individuals of personal responsibility and agency, suggesting that current challenges are solely the result of past injustices. This perspective can hinder efforts to address present-day issues effectively.

A Path Forward: Emphasizing Individual Responsibility and Mutual Respect

While acknowledging the deep scars left by apartheid, it’s crucial to foster a narrative that emphasizes individual responsibility, mutual respect, and the potential for growth and change. By moving beyond a binary framework, South Africa can work towards a more inclusive and equitable society, where individuals are judged by their actions and character rather than immutable characteristics or historical associations.

In summary, while it’s vital to remember and learn from the past, it’s equally important to avoid narratives that assign perpetual guilt or victimhood based solely on historical contexts. Emphasizing personal responsibility, mutual understanding, and a commitment to justice can pave the way for genuine reconciliation and progress.

How did Jesus adress Victimhood? 

We live in a time where being a victim has become a kind of currency. Society often tells you: “You’ve been wronged. You’re oppressed. You’re disadvantaged – and it’s someone else’s fault!” It sounds liberating, but it is a psychological trap. This mindset keeps you imprisoned in blame, bitterness, and passivity.

But Jesus came with a radically different message. He did not begin by listing grievances or blaming oppressors. He empowered people. He started by calling them blessed.

Jesus Begins with Empowerment, Not Blame

Consider the Beatitudes in Matthew 5:

“Blessed are the poor in spirit…

Blessed are those who mourn…

Blessed are the meek…

Blessed are those who are persecuted…”

Jesus doesn’t say, “You’re oppressed and you deserve retribution.” He says, “You are already blessed” – not someday, but right now – if you follow Him.

He redefines power. He reframes identity. He doesn’t declare war on the Roman Empire. He offers a kingdom not of this world (John 18:36).

The Gospel: Not Just Comfort, but a Call to Follow

Luke 4:18 makes Jesus’ mission clear:

“The Spirit of the Lord is upon Me… to proclaim the gospel to the poor…”

But what is the gospel? It’s not: “You’ll get everything back that was taken from you.”

It’s: “Follow Me. Make Me your life. Live like I live.”

Jesus’ lifestyle — sober, humble, sacrificial, benevolent, servant-hearted — is the key to lasting, meaningful life. The “truth” is not a scroll, or manuscript, or ancient code; the truth is a Person, and a way of living.

He said:

“I am the Way, the Truth, and the Life.” – John 14:6

Order matters:

• First, live His way,
• Then you’ll come to know His truth,
• And that will lead to real, sustainable life — both eternal and now.

Victimhood Blocks Promotion: Faithfulness Unlocks It

Jesus also taught a crucial Kingdom principle

“Whoever is faithful in the least, is also faithful in much.” – Luke 16:10

You don’t get promoted in God’s Kingdom because of how much you’ve suffered — you get promoted because you’ve been faithful with what you have.

The Parable of the Talents (Matthew 25:14–30) shows this clearly:

“Well done, good and faithful servant… You were faithful with a few things, I will put you in charge of many things.”

A victim mentality kills this process. It says:

• “I have too little to make a difference.”
• “It’s not my fault.”
• “Someone else owes me.”

When you think like that, you bury your talent. You forfeit your promotion. You ignore what God has put in your hand (cf. Exodus 4:2 – “What is in your hand, Moses?”)

Jesus didn’t walk around claiming what He was owed. He laid down His life willingly (John 10:18). He humbled Himself, served, and obeyed — and God exalted Him (Phil. 2:5–11).

Real Resistance Will Come — But Victimhood Is Not the Response

When you live for God:

• You will face opposition.
• You will experience betrayal.
• You will be misunderstood and maligned.

But don’t cave into the temptation of self-pity. Jesus never did. He faced rejection, manipulation, lies, and even death — but He never claimed victim status. He simply obeyed. And He overcame

Choose Faithfulness Over Victimhood

The true Gospel doesn’t glorify pain — it glorifies obedience through pain.

“Do not be overcome by evil, but overcome evil with good.” – Romans 12:21

“He has shown you what is good… to do justly, love mercy, and walk humbly with your God.” – Micah 6:8

God is not impressed by how much you blame others, but by how faithfully you walk with Him in whatever circumstances you’ve been given.

Jesus says:

“If you are not faithful with what belongs to another, who will give you what is your own?” – Luke 16:12

So stop waiting for others to fix your life. Start being faithful with what you have.

Don’t look for excuses. Look for opportunities.

Don’t point fingers. Open your hands.

📣 You are not a victim – you are blessed when you follow Jesus.

Start living like it.

Extreme Ownership 

A book worth mentioning to get you on track to a victorious lifestyle is: Extreme Ownership: How U.S. Navy SEALs Lead and Win by Jocko Willink and Leif Babin is more than a military leadership manual—it is a book that resonates deeply with biblical leadership. Its central premise is this: true leaders take full responsibility for everything under their care. This is “extreme ownership.” It mirrors what we see in Jesus, the Good Shepherd, who declares, “I lay down my life for the sheep” (Joh. 10:11). He does not shift blame onto His followers for their ignorance or fear; instead, He teaches, corrects, and ultimately shoulders their failures on the cross. That is extreme ownership incarnate.

The authors recount intense combat experiences in Iraq to illustrate how life-and-death leadership decisions are made under pressure. Yet, every principle they draw from the battlefield maps directly onto leadership in church, family, business, and civil society. One of their key assertions is: “There are no bad teams, only bad leaders.” This sounds harsh, but it aligns with the biblical truth that “to whom much is given, much is required” (Luk. 12:48). Leadership carries the weight of influence, and when things go wrong, a godly leader responds not with blame but with repentance, correction, and renewed vision—just as Nehemiah took responsibility for Israel’s broken walls before asking the king for help (Neh. 1:4–11).

Another principle is that leaders must believe in the mission. If a leader is unsure, the team will be confused. Paul writes, “I am not ashamed of the gospel, for it is the power of God unto salvation” (Rom. 1:16). Such conviction fuels endurance. If we are to lead God’s people, we must have wrestled through our convictions and found them anchored in truth. Half-hearted leadership breeds lukewarm followers (Rev. 3:16).

Jocko also warns against ego—the silent killer of unity. Scripture agrees: “God opposes the proud, but gives grace to the humble” (Jak. 4:6). Leaders who check their ego can receive correction, delegate with grace, and learn from others. Jesus Himself, though Lord of all, “did not consider equality with God something to cling to, but made Himself nothing” (Fil. 2:6–7). That is the model of humility we follow.

The book emphasizes teamwork through a principle called “Cover and Move.” It reminds us of Paul’s teaching that the body of Christ is many members working in unison (1 Kor. 12:12–27). Each role matters. No one stands alone. When churches or families silo and isolate, dysfunction grows. Unity is strategic.

Another powerful lesson is simplicity. Jocko warns that complicated plans collapse under pressure. This echoes Paul’s instruction to speak the truth plainly (2 Kor. 1:12) and Jesus’ example of using simple parables to convey profound truths. Simplicity brings clarity, and clarity brings obedience.

When overwhelmed, Jocko advises leaders to “prioritize and execute.” In Luke 10:41–42, Jesus tells Martha, “You are worried about many things, but only one thing is necessary.” A wise leader discerns what matters most in a crisis, then acts decisively. Trying to do everything at once leads to burnout and failure.

One of the most liberating principles is discipline equals freedom. At first this seems contradictory, but it reflects the biblical paradox: “Whoever wants to save his life will lose it, but whoever loses his life for My sake will find it” (Matt. 16:25). Structure, routine, and holy discipline free us from the tyranny of chaos and emotional impulse. As Paul says, “I beat my body and make it my slave, so that after I have preached to others, I myself will not be disqualified” (1 Kor. 9:27).

Ultimately, Extreme Ownership calls leaders to rise beyond blame culture, embrace their calling, and lead with integrity. It’s not about dominance or bravado—it’s about accountability, humility, and mission clarity. These are kingdom values. Jesus didn’t lead from a place of status or entitlement, but from sacrificial service. He washed feet (Joh. 13), bore burdens, and took the fall for others. That’s the standard.

So whether you are leading a church, a team, a household, or a town council—the principles of Extreme Ownership can be baptized into biblical wisdom. Leaders are stewards (1 Pet. 4:10), entrusted by God with people, purpose, and influence. To lead well, we must own it all, stand firm in Christ, and love our people enough to take the hit when necessary.