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nag at (one)

To lecture or reprimand one in an annoying, pestering manner, especially about something one considers minor, trivial, or inconsequential. Would you stop nagging me already? I'll do the dishes later! Look, I don't like having to nag you about this, but those reports really need to be filed today.
See also: nag

shank's nag

One's legs and feet, used for walking; travel by foot. Also "shanks' nag." A reference to the shank— the lower leg between the knee and the ankle—and the use of ponies or horses for travel. My bicycle fell apart three miles away from home, so I had to use shank's nag to go the rest of the way. Unfortunately, with the sedentary lifestyle many lead today, shank's nag has largely become an obsolete mode of travel.
See also: nag
Farlex Dictionary of Idioms. © 2015 Farlex, Inc, all rights reserved.

nag at someone (about someone or something)

to pester someone about someone or something. Don't keep nagging at me about her. Stop nagging at me!
See also: nag
McGraw-Hill Dictionary of American Idioms and Phrasal Verbs. © 2002 by The McGraw-Hill Companies, Inc.


1. tv. to pester someone constantly. (From a centuries-old word meaning gnaw.) Stop nagging me!
2. n. a worn-out horse. (Probably from a centuries-old word for horse.) I bet a week’s pay on that nag. Look what happened!
McGraw-Hill's Dictionary of American Slang and Colloquial Expressions Copyright © 2006 by The McGraw-Hill Companies, Inc. All rights reserved.
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References in periodicals archive ?
The true extent of cultural similarity between Keo and Nage obviously cannot be established without thorough ethnographic description and analysis.
Although probably influenced in some measure by their shared colonial history, the view of Keo and Nage as an ethnic unity is nowadays commonly asserted by Nage and Keo people themselves.
There are however a number of differences to be discerned between Keo and Nage. As regards language, western Keo is for example distinguished from Nage by the possession of an /r/ and /y/ (replacing respectively /z/ and /h/ or the initial glottal) and a nasalized /d/ (written 'nd').
With regard to social organization and culture, general differences between Keo and Nage appear in the local descent group organization, land tenure, residential house form, types of ceremonial buildings, and certain sacrificial and other ritual practices.(15) For example, Keo clans appear more solidary and localized than Nage clans, as well as more consistently exogamous.
Following local reports, bridewealth -- consisting of large animals and metal jewellery -- is usually lower in Keo than among Nage, a difference possibly connected with a more consistent pattern of patrifiliation in the former region.
At one point in my research I considered applying 'Nage' to the entire region between Ngadha and the Ende region (the regency of Ende-Lio) and then specifying Keo as 'southern Nage'.
The first concerns the several cultural and linguistic differences that distinguish Keo, or at least large parts of it, from Nage (itself not entirely an indigenous label, at least not with regard to the entire administrative area that came to be designated thus).
Field research in this area as well as among Nage was sponsored by the Indonesian Institute of Sciences, the National Institute for Cultural Research (LRKN) and Nusa Cendana University.
Accordingly, I use 'Ngada' to refer to the modern administrative division and 'Ngadha' to refer to the people (those residing immediately to the west of Nage and Keo in the Ngada regency) and to their language.
A major one is the relative absence of ethnographic work on either Nage or Keo.
A number of these occurred in the eastern part of the Nage region, as well as in Keo.
Like the authors of several archival sources, Dietrich writes the name of the Nage leader as 'Roga Nole' (cf.
'Nua' (or 'Nuwa') also appears as a male personal name in Keo and Nage.
According to Maier (1917), 'Oga Ngole was concerned for the same reasons about the inclusion of the eastern Nage region of Ndora within his domain.
For example, in June 1992, at the suggestion of the local regency government, representives from the four 'kecamatan' that are coterminous with the former Nage and Keo gathered in Bo'a Wae to make a public declaration that never again would they set fires in areas of dry brush, particularly in connection with the annual hunt.