Ufanism ^[1] is a term coined in reference to the spirit of the work by Afonso Celso, Because I Am Proud of My Country, written in 1900, ^[2][3] and describes the attitude of those who are excessively proud of something – especially of the country in which they were born. In literature, ufanism refers to the exaggerated exaltation of the virtues and values of a homeland or national identity, highlighting aspects such as culture, history, achievements, and contributions of a nation, culture, or people, and is generally associated with exacerbated patriotism. ^[4] The adjective proud comes from the Spanish language and means 'boasting, arrogance'.^[5]

According to political scientist Benedict Anderson,^[6] national ufanism emerged alongside the formation of modern societies – around the 17th and 18th centuries – as a response to the need to unite people within the borders of a nation, providing them with a shared sense of belonging and loyalty. Ufanism can also be observed in other historical periods, especially during crises such as wars or authoritarian regimes, when political leaders may use it as a tool to unite the population around a common cause and strengthen national identity.

The term ufanism in Brazil refers to the work of writer Afonso Celso titled Because I Am Proud of My Country. ^[3] In Brazil, "ufanism" is often used to criticize or describe discourses and attitudes that overemphasize national exaltation, sometimes reaching extreme nationalism. Consequently, ufanians tend to exaggerate their country's achievements, portraying it as superior in every aspect while ignoring shortcomings or challenges. It often involves a disdain for other countries and cultures, demeaning or stereotyping other nations and peoples. Thus, ufanism typically manifests as extreme nationalism, emphasizing exclusive national identity and the uncompromising defense of national interests.

It is important to distinguish ufanism from patriotism, which refers to a genuine love and attachment to one's country without the exaggerated idealization and overvaluation of national qualities seen in Brazil. This sentiment was evident in moments such as the Proclamation of the Republic in 1889, the Modern Art Week of 1920, and others.

The book Because I Am Proud of My Country was completed in Petrópolis, Rio de Janeiro, on September 8, 1900, and is composed of 42 chapters that aim to express Brazilian superiority through 11 factors: territorial greatness, physical beauty, wealth, climatic variety and pleasantness, absence of calamities, excellence of the elements forming the national type, not having been populated by the degraded, the noble attributes of national character, never having suffered humiliation or defeat, chivalrous and dignified treatment of others, and the glories awaiting its history.

In this work, Afonso Celso expresses nationalism in a romantic, extravagant, naive, and unrealistic manner, reflecting a search for national identity through distinct cultural qualities influenced by foreign canons.

While exalting Brazil, Afonso also warns of dangers he believed threatened the country: poor governance, territorial fragmentation, foreign intervention, and challenges in establishing a nationally and internationally recognized republic.

Once mandatory in Brazilian secondary schools, the book served as a primer on nationality and can be seen as a manual of civic education with moral, educational, patriotic, and social purposes. It is part of a broader production of "national history" manuals circulated in the early 20th century to strengthen Brazilian identity.

The term "ufanism" is also frequently associated with the Romanticism movement, which flourished in 19th-century Europe and greatly influenced Brazilian literature. Romantic writers often idealized Brazilian identity by celebrating the country's natural beauty, history, and culture.

Ufanist groups may arise due to a mix of social, political, cultural, and economic factors:^[7] - **Cultural Nationalism**: A strong bond to one's culture, language, and history. - **Political or Economic Discontent**: Dissatisfaction with government policies or economic conditions. - **Perception of External Threats**: Response to international conflicts or crises. - **Propaganda and Charismatic Leadership**: Mobilization through effective propaganda.

Thus, ufanist groups can form to mobilize the population around a specific cause, such as a government or an Ideology, manipulating collective sentiment to create an idealized national image that justifies controversial policies.

During the period of the military dictatorship in Brazil^[8] (1964–1985), ufanism was widely used by the regime to promote its nationalist ideology and justify authoritarianism. Official propaganda and military campaigns emphasized the country's greatness, defense of traditional values, and the fight against the "internal enemy" (political opponents and social movements) to foster national unity and silence opposition. This propaganda effort evolved from the Vargas government, with historian Carlos Fico noting that ufanism largely stemmed from the dissonance between optimism and the lived reality of the Brazilian people. During Brazil’s "economic miracle" and after winning the World Cup, this optimism morphed into ufanism.

The military regime’s propaganda, with its imperative tone and legitimization of violence and threats, is a clear example of ufanist discourse aimed at creating an image of an efficient, orderly, optimistic Brazil geared for global power.

Ufanism can have ambiguous consequences.^[9] While it can inspire national pride and unity, it may also lead to a simplistic and distorted view of reality, ignoring significant social and political issues. By promoting a rigid, homogeneous national identity, it can marginalize those who do not fit that narrow definition, potentially fueling xenophobia.

Additionally, ufanians might fear that foreign influence or immigration could dilute their national identity, leading to hostility toward outsiders. Ufanist propaganda often glorifies the nation while stigmatizing foreign groups, reinforcing negative stereotypes and further increasing xenophobia.

• Propaganda of the Brazilian military dictatorship
• Samba-exaltação

{{Brazilian military dictatorship (1964–1985)}}