Throughout 700 years history, al-Andalus has consistently enjoyed an image of a “Paradise on Earth” in spite of its continuous internal economic, social and political problems and external threats. What made it so successful in projecting an attractive cohesive image from generation to generation? This question is not about the much discussed and tangible success of the ruling class at building an economically prosperous state, but about the creation of a perception that would survive even until modern times. To answer this question we first have to understand how the Andalusian group identity was formed, what its main characteristics were, why they seemed attractive and how this information was transmitted and maintained. The “what” questions are relatively straight forward, and have been studied by generations of scholars who pointed out religion and geography as uniting factors amongst Hispanic, Arab, Berber, Jewish and Saqaliba member groups. The “why” questions are more ambiguous as they involve both individual and group interests and the interplay between them. The research for this study was conducted in 2005 in Southern Spain, the historical al-Andalus. A combination of primary and secondary sources, and historical visual artifacts were used as a basis for this analysis. Theoretical grounding for this work was developed based on several social theories. "Groupism" is a primary human behavioral pattern and represents the readiness to form groups around any observed or imagined differences in bodily or mental characteristics (Cavalli-Sforza). Groups are usually formed within affinity networks, a type of informal institutions held together by bonds of affection, belief, family loyalty and common purpose (Ringrose). Group identity is solidified as informal networks create social capital embedded in the ties between its members (Bourdieu). The Andalusian composite group identity was developed through interaction of various affinity networks in the processes of assimilation and accommodation (Piaget), and motivated by certain group needs (Maslow). According to Maslow’s hierarchy, human motivation progresses from material survival needs to higher order social and self-actualization needs, derived as a function of the overall well-being of the community. As al-Andalus’ prosperity increased, the ethnically disparate Arab, Berber, Saqaliba, Jewish, and the indigenous Hispanic Iberian groupings of the 8th century became socially integrated “Andalusians” by the 11th century. The same prosperity that defused intergroup animosities also contributed to a cultural fusion. The literary and artistic heritage that al-Andalus bequeathed posterity has been interpreted as the enduring imprint of a multicultural “Paradise on Earth.”