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I am interested in eventually getting a custom skirt. I'm envisioning the Gladiator style with built-in compression shorts. 

I've talked to Defila Sport and they price a customized Muay Thai skirt starting at $200.00.

Does anyone have recommendations on where to go or look for custom shorts or skirts?

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I use Thai-Kla for my custom shorts and recently in their shop I saw a gladiator-type deal. I didn't investigate what was under it. I've also seen that style at Boon. These are both Thai companies, in Thailand, so shipping will be the main expense... but not $200... that's crazy. Due to the shipping costs, you might just want to order a few pairs at once.

If you contact them, both speak English and if you send photo/image references you'll be in a position to find out what's possible.

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    • A question that sometimes is raised is: What is the religion of Muay Thai? Or probably better put: Is there religious meaning in Muay Thai? Sometimes behind this question are the pictures of spirituality within traditional martial arts like Kung Fu or Karate, an idea of self-perfection which is grounded in a deeper spiritual belief. The martial artist is perfecting themselves both physically and spiritually at the highest levels. Many answer this question in the negative, in a way that seems quite accurate at first. There is spiritual meaning to Thailand's Muay Thai. It is a fighting art, a sport, its meaning is in its efficacy. Looking for religious or spiritual beliefs in it would be like looking for them in Western Boxing. Yes, there are important cultural rites & practices which derive from Buddhism and the older form of Brahminism, and even the animism before that, but one does not have to be a Buddhist, let's say, to practice Muay Thai - and often these rites & practices are treated as cultural trappings by observers, a kind of respect paid to the past that could easily be shed without missing a beat. They aren't necessarily active religious practices, some say, while for others within the sport & art treat these as highly meaningful, without which Muay Thai would lose its footing. If one had to give a single religion to Muay Thai it would be its Buddhism, in the sense that it grew out of a culture of Buddhism for the last 1,800 years, and in many respects has the qualities that it has because of its Buddhism. It's traditional treatment of aggression, the way in which its scoring and overall style of fighting has classically handled with emphasis on ruup (posture), balance & self control, its treatment of the affects of anger and fear are quite Buddhistic. And notably within the culture there have been cultural parallels between between monkhood and the path of the young nak muay. You can read about some of those here: Thai Masculinity: Postioning Nak Muay Between Monkhood and Nak Leng – Peter Vail. When we see Thailand's Muay Thai through the lens of Buddhism not only do certain aspects of its scoring and presentation make more sense to foreign eyes, also questions as to how such a violent sport be religious at all finds some resolution. There is an undeniable fabric to Thailand's Muay Thai which seems quite Buddhist, as the dominant religion in region within which it grew. And this is not to minimize that Muay Thai was also fed, perhaps for centuries, by the very high level Muay Thai of the South which has a significant Muslim population. Muay Thai is actually much more of a tapestry than many assume. There are threads in the fabric. We are left somehow with an unsatisfying answer. Yes, Thailand's Muay Thai expresses and comes out of a (largely) Buddhistic culture and holds several rites and practices which are religious in nature - the treatment of the mongkol, the pre-fight Wai Kru/Ram Muay are the most obvious ones - and even we might grant that in the cultural maturation of boys the kaimuay (boxing camp) has stood as an alternative to the wat (temple). Or, we might even imaginatively acknowledge that in its history temples were likely houses that kept Muay Thai and transmitted its form, for centuries (perhaps even in some modest Shaolin sense), a magic-imbued Muay Thai that is likely lost to today (practices outlawed in 1902). But still, what is its religion? Are Muay Thai fighters doing anything religious that is intimately connected to their performance? Is the arduous and obedient training in Muay Thai in any sense a spiritual practice? I believe they are, and there is. "Soul Stuff" and Muay Thai Anthropologists that have studied the history of Siam (Thailand), and Southeast Asian culture in general, have wrestled with thinking about the fundamental nature of its social organization, as it is has appeared throughout the centuries. Mainland Southeast Asia from the 1st century AD went from small settlements and polities to eventual powerful trade centers and then empires, a transformation likely fueled by a connection to India. The great temples of the Khmer, the religious cults to Shiva, the establishment of potent royal figures has largely been credited to what is called "Indianization". The presence of statues to Ganesh, the identification of Thai royalty with Vishnu, even the invocation of the Ramayana in the Muay Thai Ram Muay are all expression of this period of "Indianization" begun nearly 1,700 years ago. This is a very long lineage. A top this layer of pronounced Hindu/Brahminist influence sits Buddhism itself, which transformed the politically Indianized culture further. It's important to realize that these two very strong influences are not (fundamentally) in conflict. The spiritualities expressed in Hindu form, especially in political contexts, were even furthered in Buddhistic devotion. The form of its expression what different, but the fundamentals of power and spirituality remained the same. And this is important to understand. Power and spirituality are bound together. We can see that even at a basic level questions about identifiable religion likely have braided answers.  For historians the answer to why Hinduism, and then Buddhism, were able to powerfully graft onto Southeast Asian culture lies within the supposition of an older belief, something that lies below these historical sedimentations, the receipt of salvation religions which gave voice and form to this older belief. It is this older belief which in a sense glues together the practices, and informs sociability itself, even the secular sociability of today. And this is the belief of "soul stuff". This belief interpretation was first put forward by the preeminent historian of Southeast Asia O. W. Wolters, but for our purposes this summation of it by Michael Charney in his book Southeastern Warfare: 1300-1900 is a very good entry point   Everything in the world has a certain amount of stuff. A potency. And they do not have it in equal portions. Rocks have it, but a particular rock might have a great deal of it. Humans have it, but particular humans may have much more of it than others. Importantly, this is something you can acquire. You can have more soul stuff than you were born with, and it is something that can be transmitted between persons & objects. This can happen through association, physical touch, and a host of magical-religious practices. You can read into Wolter's original discussion of soul stuff here. Because he is investigating the origins of the Indianization of mainland Southeast Asia he is looking at the role of kings, and rulers of polities. For him it was the de-emphasis on lineage, the generational demand for personal performance, proving and acquiring "soul stuff", which kept Southeast Asia from adopting some of the more rigid social forms of Indian culture. Instead, because of the very nature of soul stuff in Southeast Asia political power had a fundamental agonistic quality to it, generation to generation, locality to locality, and (very importantly for our purposes), martial power and spiritual power were expressive of a single thing...soul stuff. He accounts how early kings were defined by their "prowess" and this prowess was expressed into only in terms of martial force, but through religious, aesthetic devotion. Within this under-fabric of Southeast Asian culture was a strong, bonded identity between physical prowess and spiritual prowess...and, the braiding of these two was expressed through "charisma". As Wolters writes:   In the beliefs, the under-beliefs of Siam, the "priest" and the "warrior" were not separate. They were brought together in single personage, and this personage could be recognized by their charisma, their aura, which drew people to them. I think its important to realize that this isn't just a description of the rulers of polities. It actually describes how power ("soul stuff") is distributed throughout the entire lived world. Kings are said by historians to have mandala power, which is to say a certain sphere of influence which flowed out like candle-light in a circle. The further away from the center of this mandala power, the less it exerted itself. But lessor nobles, lessor polities also had spheres of power, a function of their charisma. In fact arguably, everything with soul stuff had circles of charismatic power. Some with very little, some with much more. The religious development of Siam can be thought of as expressing this much deeper, older sensibility toward the world and others, something that still persists (quite strongly) even today. It, in a sense, may animate present day Hinduistic and Buddhist beliefs with a particular logic of personal potency.  Conquerous kings were also ascetic spiritual achievers who used the charisma of their personal achievement - the sign of their "soul stuff" - to glue kingdoms together. Here Wolters outlines how the much more ancient belief of soul stuff expressed itself in Buddhism through the personal spiritual achievement of Kings. The transmittability of soul stuff found firm expression in the Buddhist principle of merit: I'm now going to race ahead to the subject of Muay Thai and religiosity, in this context, and work backwards from there. When one is training in Muay Thai in Thailand one is training in soul stuff. If you are not from the culture you might not realize or recognized why you are being trained a certain way, or even what qualities are being instilled in you, but if you undergo the process you are training in the acquisition and signification of soul stuff. And this is to some degree a spiritual ascetic practice, even if you approach it from a completely secularized place, and even if your trainers are not consciously expressing religious beliefs. This is the older form of the marriage of the martial and the spiritual, as it has been inherited, and to some degree sublimated, by the culture. And Thais who train in Muay Thai, who are part of the culture, are training in "soul stuff". The art of Muay Thai is developing the "prowess" which will eventually be expressed as a charisma (as it is culturally defined). One of the most subtly cutting criticisms of contemporary Muay Thai that we've heard was in a casual conversation between the legend Karuhat Sor. Supawan and WBC World Boxing Champion Chatchai Sasakul, both prolific fighters in Thailand Muay Thai's Golden Age. "Fighters no longer have charisma (sanae) today" they mourned. This wasn't a complaint about marketing, it was about the nature of the fighting itself. Fighting did not express the charisma that it once did. The reason why this criticism silently cut so deep is that the development of charisma was actually the point of Muay Thai fighting itself. Charisma is the aura one has, the capacity somehow (magically) draw people to you. It is a certain kind of personal gravity, which directly exudes your "soul stuff". It is your ittiphon, your power to influence. And it can be shown or lies in parallel to your ittirüt, which is your invulnerability. The connection between charisma and invulnerability is what lies beneath classic Muay Thai forms. The emphasis on ruup (posture, visible form), balance, freedom, control, and the fighterly aim of not necessarily "damaging" your opponent, as so much as dominating your opponent in a great variety of ways, including physical damage, is about the cultivation of charisma. This literally is the same kind of charisma of ancient kings, within the same scope of connective beliefs, trained for performance in the ring. Because Thailand is predominantly a Buddhist culture - and has been for much more than 1,000 years, the cultural form of that charisma has Buddhistic expression. In the same way that Buddhist novice monks seek to discipline their bodies, temper the hotter emotions, cultivate a kind of stoicism under travail, the young nak muay seeks to do the same. And great monks, through their ascetic practices, acquire great charisma revealing their "soul stuff". In some sense Thailand's Muay Thai has split off from many of the religious forms of charismatic development, but still expresses the same spiritual reality, even if in practice if falls into a broken, or and much less unreadable state. The ascetic practice, and the hierarchies of respect and rite in the gym are cultural pathways of "soul stuff" development. And arguably, anything you are learning in a Thai gym, whether it's the ability to endless do knees on the bag, or how to stay calm under sparring pressure, or how to properly block, or how to compose yourself under the exhaustion of padwork, are all actually about charisma, a projected invulnerability and magnetic aura, each fighter of which would have their own version. As Wolters emphasized, it is both a physical prowess and a spiritual prowess. Soul Stuff and the Magical Policeman The role of magical beliefs in the history of Muay Thai development is likely quite pronounced. If you would like to read an account which exemplifies the parallels between combat prowess and magical capacities, read the biography of the southern Thai policeman, Khun Phantharakratchadet (1898–2006) whose prowess occurred in the decades of Muay Thai modernization, and Thailand's rise as a modern Nation. It is important to understand that the development of fighting techniques (the knowledge of them, wicha) were historically not divorced from the development of magical techniques (that protected or aided you). Wats, traditionally, were likely a home for both. The tale of Khun Phan, a legendary real figure of Thai early modern 20th century history, recounts his advance as a physically small man who was a fierce fighter, taking on the nakleng gangs of the Sangkla area, and eventually other regions of Thailand, armed with his knowledge of the fighting arts, as well as study of the magical arts at the foot of the famed monks of Wat Khao Aor Or. in Phattalung. He even became proficient in Western Boxing (& perhaps Judo) studying at a wat in Bangkok, as part of his advancement as a policemen. He was a man of a remarkable amount of "soul stuff", much of it acquired through rigorous study and practice. The magical arts of Amulet protection, and sak yant are expressive of this spiritual under-logic of soul stuff. Everything has soul stuff, but pieces of material can be imbued with soul stuff, and because soul stuff is transmittable, it can be conferred to you through proximity or practice. Holy men, through rite and ritual can transfer soul stuff to you, and through spiritual practice you can hold it. Sak yant (sacred tattooing) are often devices of "soul stuff" transmission. They are thought to express/transfer the soul stuff of animals (tigers for instance) or gods, or heroic figures. They are thought to bring powerful energies, and often sak yant specifically bestow powers of charm or charisma (the ability to influence), or the power to command (amnat). In some cases creating invulnerability. Today, in their more commercial form they may be more thought of as one-way transmissions, but originally they involved spiritual devotion and self-transformation through practice. You achieved their powers through a growth in personal "prowess". It's enough to say that in the body of magical beliefs in Thailand we can see the nexus between martial prowess, spiritual power and charisma. These beliefs and practices, based in the logic of soul stuff, developed in parallel to the fighting arts of Thailand. Khun Phan at the age of 90 commissioned a Jatukam Rammathep amulet, believing that the spirit of Jatukam Rammathep had helped him solve a difficult murder case. The creation of this amulet by such an auspicious person, under the blessings of the Holy Pillar of Nakhon Si Thammarat, thought to be invoking spirits of great personage and Buddhistic merit created incredible demand. The substance of the Holy Pillar, the legendary policeman Khun Phan, and the proposed spirits Jatukam Rammathep, were put into physical objects, which then could transmit soul stuff to you. This is a logic of soul stuff.   My brief detour into the magical arts is not to ascribe them or their complex beliefs to the spirituality of Muay Thai in particular. One is not to exclude them either, as still there are amulet practices of blessing and transmitted soul stuff, including those of the mongkol and prajet, or the invocation of dieties in the Ram Muay to begin every fight. More important is not to locate any set of beliefs and practices as necessarily religious, but rather to look at these beliefs and practices to understand how the logic of soul stuff transmittability expresses itself in Thai culture...and in Muay Thai itself. Magic is part of its heritage, but that heritage is founded on much deeper, metaphysical ideas on how power works in the world, and between humans. And this belief, I would suggest, is embedded to this day in even the most secular-seeming aspects of Thai life. There is a Buddhist perspective which may say that because of karma and reincarnation everything we do is spiritual practice. Everything we do is an attempt to alleviate or ease the suffering of existence. In this spiritualization of the world and culture, the belief in the transmittability of "soul stuff", of unequal souls, also can be seen as universal and pervading every practice. Much as a Western philosopher like Foucault may see all our interactions transpierced with discourses of power, all sociability in Thai culture can be seen as practices of soul stuff. It's development, its preservation, its signification, and the ways in which everyone takes position in society in relationship to powerful personages (whether they be local persons of aura, or National) who exhibit soul stuff. It is a kind of religion of existence. Soul Stuff and Muay Thai We can leave aside magical practices for now, and think about how soul stuff and Muay Thai relate. The first and obvious way is that because Muay Thai is a public performance the job of the fighter is to express "soul stuff". That means knowing the cultural signatures of "soul stuff", being practiced in displaying them, including aspects of command and control, invulnerability and of course charisma. Perhaps no fighter in history displayed soul stuff more than Samart, who expressed a very Rama/Vishnu quality, a potent equipoise. You cannot thoroughly understand Samart's greatness without seeing just how much (read here:) he signified "soul stuff" within the culture. This photo of him with the vanquished and bloody (aggressive, Muay Khao great) Namphon, gives some sense of it. But the signatures of soul stuff in Thailand's Muay Thai, and even kinds of personal charisma are not only of one kind. A great, unrelenting knee fighter like Dieselnoi will have tremendous soul stuff. A great pressure fighter like Samson, or a complex style fighter like Chamuakpet (naming legends of the Golden Age). There are various expressions of soul stuff. And, unlike in Western conceptions of "great fighters", soul stuff includes many things beyond the fighter. Samart for instance did not fight up very much in his career. In a Western mind this may be something of a demerit when compared to other great fighters who did. But because soul stuff is transmittable, and governed by association, the fact that Sityodtong gym was so powerful to be able to dictate favorable matchups (or at least avoid unfavorable ones) actually goes to Samart's soul stuff. He is part of a local nexus of power. Sityodtong has soul stuff. Master Tui has lots of soul stuff. Samart has soul stuff. As much as we want to think about fights as being between two isolated fighters in the ring, the truth is that there is much more in the ring than that. All the soul stuff that brought these fighters into being, that is poured into these fighters, is in combat. (This is a big reason why Westerners do not quite understand the role of gambling in Muay Thai. It seems to them to be just a corrupt interference in "pure sport". But in fact it is a layering of the contest of competing powers, men with soul stuff outside the ring...for better or worse. Under the spiritual logic of soul stuff fighters are never just "them". They literally invoke deities with their Ram Muay. In their Wai Kru they evoke their teachers. All of their skills and ascetic practice in training is summoned, publicly, into the ring. Fighters represent and embody.) This is not fundamentally different than the spirit-logic of cosmic battle that governed warfare in the great Ayutthayian Empire 500 years ago. What has changed is "who" is seen to have soul stuff, fundamentally a question of changing culture and values. As to the practice of Muay Thai itself, in the training kaimuay, and in the ring, one has to grasp that the fighting art and the fighting sport cannot be completely separated. Traditional kaimuay are technical houses of the inculcation in soul stuff. One is learning the practices which will give you power in a physical contest, but a contest which ultimately is also a spiritual contest. The techniques of a particular kru, the styles of a particular gym name, are a practical knowledge of Thai combat power. And the conditions of its practice are necessarily those of discipline and ascetic self control. The fundamentals of posture (ruup), timing and balance are meant to create liberty in the fighter, and its presentation to the judges and audience. Specific techniques, ways of blocking, attacking, avoiding, punishing or damaging, controlling, frustrating, overwhelming, are a kind of complex grammar of soul stuff. You display that you have more, and in defeating your opponent, in some sense you take some of their soul stuff as your own. And, as fighters share the ring with you, they too can gain soul stuff through proximate association (if you have a great deal). For deeper dives into this here I write in some detail about the social conditions of Thai training practices through the thinking of the sociologist Bourdieu: Trans-Freedoms Through Authentic Muay Thai Training in Thailand Understood Through Bourdieu's Habitus, Doxa and Hexis, and here I write about how the philosopher Agamben's study of 13th century Franciscan monastic practices help explain the rule-following power of Thai gym training for Westerners: Thailand's Muay Thai Gym, Authenticity and the Escape from Capitalism | Agamben on The Highest Poverty The importance of this insight into soul stuff and its transmittability is I believe that it unlocks much of the question about the religiosity (or spirituality) behind Thailand's Muay Thai. Often it is simply dismissed altogether because it does not seem reducible to the few obvious, formal rites that surround Muay Thai fighting. And, the magical practices of its past do not seem to embody most, or even much of any of Thailand's Muay Thai as non-Thais experience it. I suggest that the logic of soul stuff is so prevalent, so shoots-through Thailand's Muay Thai, even in its most secular and commercialized expressions, its so omnipresent it is almost impossible to see by Westerners (and others) who can carry different cultural view of power. It though is something that is much closer to a Chinese metaphysical concept of Yin and Yang, a base assumption which explains many diverse practices, whether they be spiritual or quite secular, woven into the perspective of a culture and how it bonds together. And, as the historian O. W. Wolters argued, these beliefs lay at root beneath very diverse cultures all across Southeast Asia, spilling well over any particular country's barriers. And...if you kept the logic of "soul stuff" in mind you would get a better sense of what the difficult training in Muay Thai is truly focused on...the melding of the spiritual and the martial going back perhaps 2,000 years, as it is expressed and conceived in today's contemporary culture, and as the art of Muay Thai itself has come to embody it over the past 100 years or so.   For a the primary source on O. W. Wolter's concept of "soul stuff" read here:            
    • SJC74 - Here's my recent January 2023 experience training for one-week at 'Santai', and one-week at 'Boon Lanna', both gyms located outside/south of Chiang Mai city center. TL;DR, I'd pick Boon Lanna Muay Thai for one-month dedicated training with minimal life outside of training, eating, recovering, sleeping.  Context: I spent early October 2022 to early January 2023 in Northern Thailand; 2.5-months in Pai, 1-month in Chiang Mai. I learned Muay Thai basics at Wisarut Gym in Pai at a relaxed pace. I wasn't killing myself during that time, but was able to develop a baseline foundation for the sport and improve general fitness. After leaving Pai in second week of January 2023, I went to train at two gyms outside of Chiang Mai, Santai and Boon Lanna. I did not train at Hongthong, but I did stop by in the midafternoon to see it. Here's my two cents as a beginner. First thing to note, and arguably the most important consideration is how far from old town Chiang Mai you're comfortable being. The best gyms in CM are a ways away from the nightlife/tourist action happening in the city. You'll need to plan logistics accordingly. Having a motorbike, accommodation, quick food/grocery options, social life requirements, touristic desires etc. are all considerations that need to be made. There are a lot of gym options in and around Chiang Mai. Hover over the greater city on Google Maps and search 'Muay Thai Gym', and you'll see many of the options. Most have websites and/or facebook pages to glean information from to get general vibe of the gym, while others have a sparce internet presence that requires an in-person visit to get the scoop. I visited four gyms in total, but only trained at two.  Santai: I trained here 6 sessions total, once per day monday to saturday mostly in the afternoon. This was the busiest gym in Thailand that I trained at thus far, with an average 30 students per session, and 6-8 instructors. This is a good gym if you want to sleep, train, and be social with other students and not have too much of a life outside of training. People spend months living and training there together, so naturally the "family" like feelings evolve amongst students and trainors. Everyone was friendly, but I kept my head down and didn't socialize too much beyond basic pleasantries. A months time is long enough to develop stronger relationships if that's what you're seeking. English was common enough amongst students and trainers to make communication easy and clear. Despite the gym being a bit small for the large number of students, it's equipped with three rings and many bags. Because of the many people, it was lacking in the sanitation department; it felt a bit dirty for my personal standards, but keeping in mind that I've been a long time mild germophobe so learning Muay Thai has been an exercise in acceptance for me. Standards and personal comfort vary of course, I'm just saying it could use a good powerwash and mop.   The general class routine was: run/skip rope, group stretching/shadowboxing technique, padwork, bagwork, clinching, stretch/cool-down. While you're going through group stretch, the woman who handles office/paperwork affairs and the two old-head instructors list names on the whiteboard for padwork assignments. Each pad holder had 3-5 names underneath them and each student would get 3 5-minutes rounds with them. It seemed like the newbies were assigned to go first and each day you'd be with a different pad holder who would work you in different ways, while evaluating your skill level. The two old-head instructors would walk around with their sticks whacking stick correcting form of folks working a bag. You're sort of on your own after padwork, so you'll want to come prepared with a few combinations you want to practice on the bag, otherwise you might be a little aimless and unfocused; at least that was the case for me as a newbie. Overall, this gym was a 6/10 for me. I'm grateful I went and experienced it for the sake of gym comparisons, but I wouldn't return here. Keep in mind I'm rather introverted and would prefer to train with Thai's than foreigners. It was 70/30 foreigners to Thai's training there. I stayed 10-minutes down the road from the gym. There's a main street near gym with accommodation, restaurants, and locals-only night markets. Odds are the only other westerners you'll see around that area are also gym goers. I think someone could quickly improve their skill level dedicating one-month to training here, just don't expect to do too many tourist activities outside of training, eating, recovering, sleeping. Students and trainers fight out of the gym and seem to be in different promotions weekly. If you want to fight, that's definitely possible here.  Boon Lanna: The monday after Santai I moved accommodation down the road 20-minutes to a place near Boon Lanna Muay Thai where I also trained for 6 sessions total, once per day monday to saturday mostly in the afternoon. This is the former Lanna gym Sylvie trained at. She mentioned it's a different gym now than it used to be, so I can give an update to what it is like now. This has been my favorite gym to date. The new owner, Master Boon, sponsors Thai fighters from the Hilltribe, so when you train here, you're mostly training with them. It was 80/20 Thai to foreigner ratio and an amazing experience. Sylvie recently wrote about gyms having golden years where there's a bunch of people training/fighting out of a gym an times are good, and other times when the same gym has dried up and it's a shell of it's former self as people move on. This gym seems to be in early stages of new golden period as Master Boon and his female partner seem motivated and have a good thing going. They are currently having new student housing built on the property attached to the facility. The existing facility is very nice, very clean, wide-open-air facility. There was only one non-thai living there, a Canadian, the rest were Hilltribe boys/men. My technique, confidence, and general understanding of the sport improved significantly in only a few sessions as they paid a lot more attention to me. After light conditioning and shadowing boxing, every session began with light sparing where Master Boon selected matchups, randomizing opponents for 3-4 round. Sparing against the Thai boys was very helpful, but at ~185cm (6-foot) felt strange punching and kicking a literal child. These kids were tough and strong though, and I saw in advance pictures of them online bloodied up smiling after a fight. We both knew that I couldn't hurt them, and we both knew they could wreck me any second, which actually helped me feel relaxed in a way I've ever never felt before. After sparing, padwork, then bagwork. Both of which I felt like I received ample and helpful guidance for improved power and technique. Everyone was patient with me which was appreciated. I'm a slow learner. Classes end with 45min-1hour clinching, which I did not do, opting for strength conditioning with a few others instead, concluding with abs, stretch, cool-down. Sit Thailand MT Gym: This gym is closer to old town, next to airport. Has accommodation nearby, I dropped in mid afternoon just to see it, no opinion. Lookup 'joelxthewolf' on instagram. He documents his training/fighting out of that gym and you can get a sense of things from him. Looks legit.  Hongthong: Drove past. A bit closer to old town, but still outside a ways. Fighters often on local promotion. Sizeable open-air gym. No opinion.  Like I said, there are many others to choose from. Get a motorbike on arrival and spend your first day dropping into several to get a feel before commiting. Manop. Buakaw's Banchamek Gym, Chiang May Muay Thai, Santai, Sit, Hongthong etc. Be prepared to be on the road all day for that, Chiang Mai is surprisingly quite big and spread out.  Here is the average weather forecast is for July in Chiang Mai: "This month is known as a warm month. The average maximum daytime temperature in Chiang Mai in July lies at 31.7°C (89.06°F). The average minimum temperature is 24.0°C (75.2°F) (usually the minimum temperature is noted at night). The amount of rain during this month is high with an average of 145mm (5.7in). It rains an average of 19 days of the month. The sun will occasionally show itself with 121 hours of sunshine during the entire month." Something to consider. I should have taken better notes during my training, but didn't, so these are just some of my recollections/feelings. Ask away with any questions, I'll be glad to give my two cents. I am now training at a small gym in Isaan and plan to be more diligent and methodical with documenting my progress and experience. I'd like to post and participate in this forum more. Thank you Sylvie and Kevin for the platform and second hand push to do so, and all the info you've provided over the years- it's been very helpful for me on this journey and I'm having so much fun. 
    • thank you 😃   can you point timestamps? i think you are right and i'm trying to improve it, specially when i get tagged i "panic". It's getting a little better. About everything else, i guess i'll have to try to discover if it's my thing. I don't know if it counts but because we are a bit silly and unskilled i already experienced some damage.. in the end i'm in the rain and ready to get wet, soon i'll see, whatever happens, happens, maybe i'll drown, maybe not!
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    • It is recommended that you should rest 1 month approximately, after having an eye surgery. I know that you are very very keen about your training. That's the best spirit in you. But at this time I recommend you to rest at least 1 month and if you fear that you may not forget Boxing, I recommend you 2 read books and blogs about Boxing. That'll help you keep in touch with Boxing.
    • Sparring was each day, it's part of the training, also each day you go the bagwork and the pads, so i don't know where you got that idea from.  You never go  without hiting the pads or having spar in the Thailand, unless you're in a really bad comercial gym, but the spar there is way different than in other countries, you develop technique there and go sparr without power, by either legs, hands or clinch, depending on the day . As for technique, they always correct you and try to teach it the correct way, they made a good amount of adjustments in my kicking techniques, sweeps and clinch while i was there, i didn't go into such small details because it would take a whole book to write about how much small things they see and try to work on that. Also i don't think you fully read what i wrote in the blogs, because i don't really remember now all the things i wrote, it was a long time ago, but i went on and re-read the first day i wrote, and it already said i did a lot of pads and clinch , knees and elbows , so i don't know where you got the idea that i didn't do pad work. 
    • Hey mate sorry for bumping old thread, im thinking bout going to Manop for 3 months in nov-dec-jan. Everything you described in your posts are what i'm looking for, but there was some things bothering me.   1) From what I read you barely got to spar? Sparring is a huge deal and important for me.. Why didn't you get to spar in the beginning? 2) You seem to spent ALOT of time hitting the bag, why didnt you get more pad-time in the beginning of your training? I really don't know your level and it was hard to tell from the fight 3) (Probably most important) How are they on instructions? Do they correct your technique? how much do they emphesise on that? Do they teach you proper form, sweeps, techniques, tricks, etc? cause from your posts it seemed like you were on your own pretty much the entire stay     Cheers!
    • I'll recommend Elite Sports, Yokkao and Fairtex.
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