According to Paul Ricœur the "third time" which would be likely to mediate between lived time and cosmic time for an individual divided between identity-idem and identity-ipse, narration would play an essential role of configuration. However, from the third volume of Temps et récit (1985) to Soi-même comme un autre (1990), narrative identity as conceived by the philosopher — in particular in dialogue with A. J. Greimas’ semiotics — is based on emplotment (conceived in terms of structuralist narratology) and not on discursive features, which implies enunciative strategies and pragmatism. However, all cultures have forms of narrative that fall short of the mediated and textual communication presupposed by Ricœur, who choses to focus on different forms of novels or historical writings. These narrative forms correspond to acts of enunciation: they are performances that are generally ritualized and whose narrative temporality coincides with the temporality of enunciation itself. We will explore the consequences of this form of narrative for the question of narrative identity, which encompasses individual as well as collective identity with their practical and cultural consequences.