Note on Upaṭṭheti，[Caus．of upaṭṭhahati]:
Attend, look after, cares for, to be ready，to be present.
Thanissaro and Bodhi have translated "parimukhaṃ satiṃ upaṭṭhapetvā" as "setting
mindfulness to the fore" (in front of him).
(ctrl S on upaṭṭh).
You can see that in the alternate translation, upaṭṭhitā has been translated as "present". Meaning that the sati is attended, looked after, ready, cared for.
"To the fore" takes the meaning of a mindfulness that is the outpost, the first bastion of defence.
The somewhat literal translation of "parimukhaṃ satiṃ upaṭṭhapetvā" becomes then: "making sati present to the front".
Wich goes pretty well with a satipaṭṭhāna that means: "standing (firmly) guarding/preserving sati" (the memory [of the Dhamma/Teaching]).
In other words, you guard/preserve the Teaching [by remembering it and applying it]; and put that Teaching in the front, as your outpost. The first defense of not being "that" or being "in that" [SN 35.95]. Or the way to discern the nimitta (attribute) of your own mind (citta/feeling-perception) [SN 47.8]; etc. - being paññavimutti (liberated in discernment,) and cetovimutti (liberated in mind).
Note on right-effort (sammā-vāyāma):
The accurate definition of "right effort" might be this https://suttacentral.net/en/sn45.8/9
if we refer to this post.viewtopic.php?f=44&t=28518&p=407824&hilit=right+effort#p407839
Right effort is just the preamble and the continuity in mindfulness.
There is not yet pañña (discernment) of the external and internal wholesome and unwholesome nature of the states in sammāvāyāma.
Sammāvāyāma is just the discernment of the nature of the states (viz. good or bad).
Sati, as Teaching applied AND recollection of the Teaching (done & said), is what takes one to the next level of discernment.
Sati is more concerned with the self-view. Making sure that we are not the "That" of the "by That". Making sure to cultivate the nimitta of our own citta and keep the "That" at bay.