[13][18][19][20] Patrianovism is considered to be the pioneer of the ultra-right movement in Brazil, being the most expressive prior to the existence of the Brazilian Integralist Action (AIB).

Even though they are considered the most relevant monarchist organization of the First Brazilian Republic, the party never managed to rally the masses to join their ranks, making it a vanguardist movement composed mostly of the middle-class.

[21][22][23] The term Pátria-Nova (New Fatherland) originated from Portuguese integralism, which sought to create a "New Portugal" by recovering the many medieval institutions and adapting them to the modern age.

This ideology supported the establishment of an organic, traditionalist, and anti-parliament monarchy based on Catholic, nationalistic and anti-liberal ideals.

The vitalistas based their line of thought from the Catholic social teaching and integralist movements, like the Action Française and Lusitanian Integralism.

[26][27] In 1928, a group of young Catholic intellectuals from the Brazilian middle class,[28] mostly from the University of São Paulo and from of the Marian Congress of Saint Ifigênea, following the lead of Arlindo Veiga dos Santos, a black poet, founded the Monarchist Center of Social Culture and New-Fatherland Politics (CMCSP Pátria Nova), which sought to study national problems, uniting the ideas of corporatism to anti-liberal monarchism.

[28] In 1932, after a period in which the monarchists grouped together with what would become the Brazilian Integralist Action, Pátria-Nova would then become the Ação Imperial Patrianovista Brasileira, a separate organization.

[42] In 1932, the paramilitary group Guarda Imperial Patrianovista (GUIP), called the camisas brancas ("white shirts") and who bore the patrianovist red arrow cross, meaning the "union of the cross of Christ and the arrows of the indians",[43] on their left arm, was formed to "defend a Christian Brazil against the attacks of communism" and prepare the country for the establishment of the third Empire.

The central reason for the support of corporatism was the discredit of the liberal and secular republic, fueled by the economic collapse the world suffered in 1929 and the patrianovists' religiousness.

[58] They also accused parties of having predatory manners and of trying to take the reins, with the intent of striking the Traditional Order, seeking the benefit of becoming an organization with no accountability to the nation.

[59] Reinforcing their anti-partisanship view, patrianovists expressed disinterest, in the results of presidential elections in Brazil, and discontentment in the compulsory voting laws.

[61] For Patrianovists, the Democratic Partisanship Republic goes in the complete opposite direction of municipalism, proposed as the state where the community esteem each other, works for each other and conspire for the greater good.

[66] Arlindo characterized the republic as an oppressive, bureaucratic, incompetent, unpious, immoral and demoralized form of government, and while Brazil is under such regimen, it will be in a status of an occupied and explored country.

[65] Patrianovism considers that every true politic is centred on traditionalism, the basis for genuine progress, responsible for the continuance of the country's identity.

They claim that Pedro II's reign did not take advantage the catholic and monarchic roots of the Brazilian identity and had major social-political and religious errors.

[64][70] However, in the present, that is, the time after the military republican coup of 1889, the country was left morally and economically in ruins, with the decline of national identity.

[72] In many speeches, Jews mostly took the blame for the ailments of the Brazilian blacks, being described as capitalist explorers always associated with the international bourgeoisie, finances, usury and the embodiment of "alien" interests.

[29] Corresponding to the beliefs that the Republic was "anti-national", the movement had discontentment with the branqueamento policy, that promoted immigration to Brazil from various European countries, specially from Italy and other Mediterranean nations, and from Japan.

[73] The Patrianovists believed that those immigrants were stealing away the jobs from native Brazilians, standing, for example, against the establishment of a Japanese company in the Amazon.

[75] There were a lot of similarities between the AIPB and the AIB, as the Patrianovist political discourse appointed Brazilian Integralism as complementary to Patrianovism.

But even with that effort, Francisco Lucrécio, a former director of the FNB, noted that although the black community understood the ideals of nationalism, they never really managed to comprehend Patrianovism.

[86][87] According to George Wink, the AIPB was undistinguishable from the Centro Dom Vital, a catholic association, where Arlindo Veiga was the treasurer, and the leader of the CDV was a contributor to the Pátria-Nova newspaper.

[89] The movement was later supported by the then-pretender to the Brazilian throne Prince Pedro Henrique of Orléans-Braganza, which wrote letters as early as 1933 to the party,[90] congratulating them on their efforts in establishing an organic monarchy.