Jump to content
Lucy

Gym reviews

Recommended Posts

Gym reviews-

 

After spending a few weeks training in Thailand I thought this may come in handy for someone else.

 

Firstly - FIGHTERS GYM RAWAI-

The location of this gym is wonderful, just across the road from the beach, ( although a fisherman’s beach, so don’t expect to be sunbathing) there are plenty of places to eat, cheap and freshly caught fish / seafood, Thai food or steak among others.

The gym is also situated next to a massage parlour and a family mart, so everything you need is within easy walking distance

 

First impressions of Fighters wasn’t good, i booked 6 months in advance, and checked twice my room was confirmed.

When I arrive, no one knew I was coming!

The owner also runs a gym in Sweden ( which is where he was, who I’d book with ) and he hadn’t mentioned to anyone about my arrival, luckily one of the trainers was giving a 1-2-1, and he phoned someone who came down and showed me to a room

The ‘deluxe’ room id booked was quite simply a very small room with a fridge, wardrobe and single bed, plus sink, toilet and shower hidden behind a thin curtain, the lack of tv I found annoying but I could cope without, the lack of hot water and WiFi was very disappointing.

In my opinion especially when travelling alone, being able to use WiFi in my room and connect with family back home is important and partly why I’d choose certain hotels over others, WiFi did work in the gym cafe, but only if sat in certain seats, being 6 hours ahead of the uk and wanting to chat to people at home when they had finished work meant sitting on my own, in a dark corner almost on the pavement at 3am, not great

Everything is in one place, all the rooms, pool, gym, gym shop and cafe are on the same grounds. So training is a 5 step walk to get to, the gym consist of a small strength and conditioning area, plyo boxes, squat rack and kettle bells, then there’s two full size rings, and several heavy bags.

Training is twice daily 8am and 5pm, usually warm up of running and stretches, then shadow boxing, followed by rounds of pads, bag work and shadow boxing. The trainers are lovely ( if you miss a session, they will ask if you’re ok, and if you’re training next session )

As the group was fairly small, you get plenty of 1-1 time, and those willing to put the work in will be rewarded.

For 10 days accommodation and full training cost was 9500baht, a price you really can’t argue with, and there’s the opportunity to fight.

I found girls were treated equally, and there was a relaxed atmosphere and non ego gym

Would I go back- yes I would, in my opinion, if your serious about training and want a basic but friendly and relaxed place to train then this is the place!

 

Next I moved to Chalong, and as I wanted to do the touristy thing a bit I choose to do 1-2-1’s instead of camps or lessons, first up was the famous-

 

TIGER MUAY THAI or Muay Thai factory!

situated on Soi Tad-ied or fight street

It’s one long road with Muay Thai, Muay Thai and Muay Thai, throw in a few cafes, all healthy food, from protein shakes to vegan and pizza, a CrossFit Gym and a few shops, I felt like I’d died and gone to Muay Thai heaven!

The first thing you can’t help but notice is the size of Tiger, it’s the first gym on the street and huge. I booked a 1-2-1 for the following morning ( you buy a top up card for 200baht which is refunded when you return the card, and pay upfront, 700baht per hour) I checked out the shop and grill, before deciding to watch part of a lesson.

There were four to a bag, taking it in turns to 10 right kicks each, before the next person had there go. This went on for 20 minutes, one young man was nearly in tears, his foot was bright red and swollen and he was obviously kicking wrong, but 6 trainers stood together ‘working’ and not one picked up on this. I then got annoyed and went to move on, I sat out front waiting for a taxi, and within the 8-minute wait, 5 mini buses arrived dropping people off all due to train, ( at least in gym kit ) I counted over 40 people in a short space of time

The next day I went for my 1-2-1, my time was 10-11am, and I was excited to be training at such a famous place. I arrived a few minutes early as advised, and a trainer was sent down to meet me, he took me to the gym and played on his phone until 10.10, when he said ‘run’, I ran around the matts warming up, although I could of been doing anything as he seemed to forget all about me.

Then I began some shadow boxing while he checked my form, he continually said my form was 100%, which was strange as I’ve always struggled with my left kick.

Then on to pads, which I did really enjoy but hitting pads is my favourite, 3x3 minute rounds, before we started my training plan- which was me doing 30 standard sit ups, then 20 where he uses a pad to hit my stomach in between. That’s it, my hours 1-2-1 started at 10-10 and finished at 10.50. I’d just managed to take a quick photo of the two of us, before he tried to march me in the office to book more lessons with him, very awkward and uncomfortable when I’m in the office, in front of him, 3 other staff and 1 tourist and I’m having to say ‘I don’t want to book more, I just want to leave’

You book for tomorrow, same time, I teach you again

‘Err no I just want to go’

I’m not one to shout and make a fuss, hence not saying ‘it’s 10.10 get off your phone!’ So this was really out of my comfort zone.

Interestingly two days later, this same training ( named Boy ) drove past me, and asked why I hadn’t booked in and said he would give me a lift to the office now to book ) I just walked off

Over all impressions of Tiger are mixed, I didn’t have a great experience but that’s only one trainer, the size of the place, the classes they offer, they is always at least one lesson on, is fantastic, for anyone wishing to visit this famous gym or wanting a more western feel, this is the place, but in my opinion there are better gyms and trainers, I felt like with so many people using this gym, the trainers didn’t care, they know for everyone one of me, there will be 50 others ready to take my place, so I wouldn’t go back but I’m glad I experienced it

 

DRAGON MUAY THAI-

Situated on the other side of the road to tiger, and a minute or so walk away, is Dragon Muay Thai, the office is on the main road and the gym is hiding down a side street. The gym is shabby looking, the bags are almost thread bare in places, and the trainers shin pads were held together by tape, I can never figure out if this is good or bad, first impressions were what a dive, and also surely the equipment is dangerous? but it also shows it’s had plenty of use, and maybe the equipment becomes like a pair of old slippers and there too comfy to throw away?

First you pay 700baht and pick the time you want a 1-2-1, again I opted for 10-11, and was told to arrive a few minutes early to meet my trainer.

I was introduced to Pettrang, who asked my name, experience, where I’m from etc, at 10am he told me to start running, soon after we began to shadow box, then on to pads. He told me to do a left kick, then again and again, after three kicks he told me to point my toes backwards, and my knee more forward, and instantly my kicks felt better, ( I’ve always felt like the pads would split my shins when doing a left kick ) soon he has me doing spinning stuff, and superman punches, and 10 minute rounds! I thought I was going to die, he laughed and said ‘ but you only have 4 more rounds to go’

I made it to the end, where we stretched out, did some sit ups, and bowed out to each other, the lesson started a 10, and ended a few minutes past 11. Towards the end other people began to turn up for the lesson starting at 11, every single person

said hello or waved and made me feel like part of the team, even though we had never meet before. I’d loved this gym, and would highly recommend it, I honestly couldn’t wait to train here again, sadly what with wanting to do the touristy thing, the only free day I had was Sunday which the gym is closed, so I never got another lesson but I’m already planning next year

 

PHUKET TOP TEAM- situated at the other end of the road to Tiger, I had really high hopes for this gym, I follow the Gym and there fighters on social media, it’s on my bucket list and I was so excited.

Only to try and book a 1-2-1 and find out I had to be a member to train there.

They then wanted 700baht for the hour, plus 600baht membership, I explained I was only there for two more days and would only have time to train for the one hour ( I had day trip planned, and wanted to visit the temple, and sights etc ) but still they wanted to charge me almost double, so I said no thanks

Bit gutted, and maybe with hindsight I should of paid and experienced somewhere I’d always wanted to train? It it’s a hard choice when you feel like you’re being ripped off, it’s unfair

I also have 1-2-1 with trainer Gae and Attachai to come, so willpost those later

  • Like 5
Link to comment
Share on other sites

I’m still here, due to fly to Bangkok tonight and train again on Tuesday, or maybe tomorrow if I can get to Yokkao for a lesson. Fingers crossed my left kick still feels stronger / better

Link to comment
Share on other sites

Sadly due to an incident with a scooter, the ground and my leg I never made it to training, ( I actually haven’t been able to train since, hoping to go back in the next couple of days )

Absolutely gutted as I was really looking forward to these, and so annoyed as I was too scared to hire a scooter as I thought I would crash, so I jump on the back of someone’s and a car comes round the corner, catches the front wheel and we both go flying!

Link to comment
Share on other sites

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now


  • Most Recent Topics

  • Latest Comments

    • This idea of "soul stuff" (from Wolters) is summarized by Michael Charney in his book on Southeast Asian Warfare, woven together with his own thesis from the historical record, that in warfare "soul stuff" could be captured, as expressed in the old cultures of headhunting.
    • On pages 17-19 he introduces the concept of "soul stuff", specifically in the context of the "cognatic kinship" of the lowland regions of Mainland Southeast Asia: This kinship is one in which inheritance and conceptual descent passes equally from males and females. Importantly, powers (rights and otherwise) are not confined by particular gender. These are not family trees of continuous energetic progeny, of men or women, but rather individuals are emphasized by in the genealogy, by their performance. What he is breaking away from is the idea that "power" (however it is conceived, is much less structured by institutional positioning, and not even by lines of familial descent, than by the idea that through performance one can acquire, and also signify personal power..."soul stuff". You didn't get it from your "title" or your father, per se.     If you've been in Thailand long you'll recognize the "big men" of political or social power. He though places this within a larger idea of "prowess", which some sense of martial performance. (In the appendix in the post above emphasis is on spiritual performance, even to the degree of asceticism, in Balinese and Javanese cultures which perhaps DO place more emphasis on direct lineage). The idea he's forwarding though is one of almost spiritual (or even charismatic) social mobility, as endemic to mainland Southeast Asia, achieved through performance, read as "prowess".   You can see this social/spiritual mobility expressed in O. W. Wolter's summation: Cognatic kinship, an indifference to lineage descent, and a preoccupation with the present that came from the need to identify in one's own generation those with abnormal spiritual qualities are, in my opinion, three widely represented cultural features in many parts of early Southeast Asia. (p. 21) He views power to be, comparatively, performatively competitive, less restricted by bestowing institution or lineage. "Soul stuff" and the capacity to have it, or more importantly perhaps acquire it and display it, creates an under-logic of a certain mobility through achievement.  
    • This is a transcription of Appendix A of the preeminent anthropologist O. W. Walter's History Culture and Religion in Southeast Asian Perspectives (1982, 1999/2004), covering a very significant principle of his interpretation of early Southeast Asian beliefs. It is for him an essential under-belief which animates meaningful social structures within different SEA cultures, and for the study of the history and meaning of Siam/Thailand's Muay Thai it can be particularly illuminating. It's not a text I could find online, so I put it here. Miscellaneous Notes On "Soul Stuff" and "Prowess" I became interested in the phenomena of "Soul Stuff" when I was studying the "Hinduism" of seventh-century Cambodia and suspected that Hindu devotionalism (bhakti) made sense to the Khmers by a process of self-Hinduization generated by their own notions of what Thomas A. Kirsch, writing about the hill tribes of mainland Southeast Asia, calls "inequality of souls". Among the hill tribes, a person's "soul stuff" can be distinguished from his personal "fate" and the spirit attached to him at birth. "Both the internal quality and the external forces are evidence of his social status." The notion of inequality of souls seems to be reflected in the way Khmer chiefs equate political status with differing levels of devotional capacity. I then began to observe that scholars sometimes found it necessary to call attention to cultural elements in different parts of the lowlands of Southeast Asia which seemed to be connected with the belief that personal success was attributable to an abnormal endowment of spiritual quality. For example, Shelly Errington in her forthcoming book, Memory in Luwu, chapter 1, sumange is the primary source for animating health and effective action in the world, and kerre ("effect") is the visible sign of a dense concentration of sumange. Potent humans and also potent rocks, for example, are said to be in "the state of kerre (makerre)". Sumange is associated with descent from the Creator God and signified by white blood, but this is not always so. Individuals with remarkable prowess can suddenly appear from nowhere, and the explanation is that they are makerre. Kerre is not invariably contingent on white blood.  In Bali the Sanskrit word sakti ("spiritual energy") is associated with Vishnu. Vishnu represents sakti engaged in the world, and a well-formed ancestor group is the social form required to actualize sakti. But sakti is Bali is not related to immobile social situations, for Vishnu's preferred vehicle is "an ascendant, expanding ancestor group." Such a group is led by someone of remarkable prowess.  Benedict Anderson in his essay on "The Idea of Power in Javanese Culture," does not refer to "soul stuff"; his focus is on Power, or the divine energy which animates the universe. The quantum of Power is constant, but its distribution may vary. All rule is based on the belief in energetic Power at the center, and a ruler, often for concentrating or preserving cosmic Power by, for example, ascetic practices. His feat would then be accompanied by other visible signs such as a "divine radiance". The Javanese notion of the absorption of cosmic Power by one person presupposes that only a person of innate quality could set in motion the processes for concentrating cosmic Power by personal effort. On the other hand, the Power this person could deploy in his lifetime inevitably tended to become diffused over the generations unless it was renewed and reinvigorated by the personal efforts of a particular descendant. Anderson's analysis may recall the situation I seemed to detect in seventh-century Cambodia. In both instances ascetic performance distinguished outstanding men from their fellows, and in Luwu as well as in Java visible signs revealed men of prowess and marked them out as leaders of their generation. Again, according to Vietnamese folklore, the effect of a personal spiritual quality is suggested by the automatic response of local tutelary spirits to a ruler's presence, provided that the ruler had already shown signs of achievement and leadership. A local spirit is expected to recognize and be attracted by a ruler's superior quality and compelled to put himself at such a ruler's disposal. I have introduced the topics of "soul stuff" and "prowess" in a discussion of the cultural matrix, and we can suppose that these and other indigenous beliefs remained dominant in the protohistoric period in spite of the appearance of "Hindu" features in documentary evidence. I take the view that leadership in the so called "Hinduized" countries continued to depend on the attribution of personalized spiritual prowess. Signs of a spiritual quality would have been a more effective source of leadership than institutional support. The "Hinduized" polities were elaborations or amplifications of the pre- "Hindu' ones. Did the appearance of Theraveda Buddhism on mainland Southeast Asia  make a difference? Historians and anthropologists with special knowledge must address this question. I shall content myself with noting a piece of evidence brought to my attention by U Tun Aung Chain which refers to the Buddhist concept of "merit". The Burman rulers Alaungmintaya of the second half of the eighteenth century is recorded as having said to the Ayudhya ruler: "My hpon (derived from punna, or "merit") is clearly not on the same level as yours. It would be like comparing a garuda with a dragon-fly, a naga with an earthworm, or the Sun with a fire-fly." Addressing local chiefs he said: "When a man of hpon comes, the man without hpon disappears." [my bold] Here is Buddhist rendering of superior performance in terms of merit-earning in previous lives and the present one, and we are again dealing with the tradition of inequality of spiritual prowess and political status. Are we far removed from other instances of spiritual inequality noted above? The king's accumulated merit had been earned by ascetic performance; the self had to be mastered by steadfastness, mindfulness, and right effort, and only persons of unusual capacity were believed to be able to follow the Path consistently and successfully during their past and present lives. Such a person in Thailand would be hailed for his parami, or possession of the ten transcendent virtues of Buddhism. A Thai friend tells me that parami evokes bhakti ("devotion"), and the linguistic association suggests a rapport comparable with what is indicated in the seventh-century Cambodia and Vietnamese folklore about the tutelary spirits. In all the instances I have sketched, beliefs associated with an individual's spiritual quality rather than with institutional props seem to be responsible for success. Perhaps de la Loubere sensed that same situation in Ayudhya at the end of the seventeenth century when he remarked: "the scepter of this country soon falls from hands that need a support to sustain it." His observation is similar to that of Francisco Colin in the Philippines in the seventeenth century: "honored parents or relatives" were of no avail to an undistinguished son.  Others may wish to develop or modify the basis I have proposed for studying leadership in early societies of Southeast Asia. Explanations of personal performance, achievement, and leadership are required to reify the cultural background reflected in historical records, and in this turn requires study by historians and anthropologists, working in concert, of the indigenous beliefs behind foreign religious terminology.   pages 93-95        
  • The Latest From Open Topics Forum

    • 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.
    • If you're having problems seeing then it's time to get a Dr somehow and I'm glad you did. So now, unfortunately all you can do is wait. I have been in similar situations and understand how frustrating it is. Good luck.
  • Forum Statistics

    • Total Topics
      1.2k
    • Total Posts
      10.9k
×
×
  • Create New...