SKU: 42813402268

Victron Smart BMS 12/200

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Description

Victron Smart BMS 12/200Accubeheersysteem (Battery Management System) Het BMS maakt verbinding met 12,8 V Victron LiFePO4 (LFP) accus. Tot 5 accus kunnen parallel geschakeld verbonden worden. Kan gebruikt worden als een systeem aan uit schakelaar. Bescherming startaccu Deze functie is vergelijkbaar met die van een Cyrix Accu combiner of Argo FET Accu scheidingsschakelaar. Stroom kan enkel naar de LFP accu stromen wanneer het ingangsvoltage (= voltage op de startaccu) 13 V

Accubeheersysteem (Battery Management System)
Het BMS maakt verbinding met 12,8 V Victron LiFePO4 (LFP)-accu’s. Tot 5 accu’s kunnen parallel geschakeld verbonden worden.
Kan gebruikt worden als een systeem aan/uit-schakelaar.

Bescherming startaccu
Deze functie is vergelijkbaar met die van een Cyrix Accu-combiner of Argo FET Accu-scheidingsschakelaar. Stroom kan enkel naar de LFP-accu stromen wanneer
het ingangsvoltage (= voltage op de startaccu) 13 V overschrijdt.
Bovendien kan stroom kan niet terugstromen van de LFP-accu naar de startaccu, waardoor mogelijke schade aan de LFP-accu vanwege overmatig ontladen
wordt voorkomen.

Alternator en accubescherming
De ingangsstroom is elektronisch beperkt tot ongeveer 90 % van het zekeringsgehalte. Een 100 A zekering bijvoorbeeld zal daarom de ingangsstroom beperken
tot ongeveer 90 A.
Het kiezen van de juiste zekering zal:
a. De LFP-accu beschermen tegen overmatige laadstroom (belangrijk bij lage capaciteit LFP-accu).
b. De alternator beschermen tegen overbelasting bij een hoge capaciteit LFP-accubank (de meeste 12 V-alternatoren zullen oververhitten en defect gaan
wanneer ze gedurende meer dan 5 minuten draaien op het maximale uitgangsvoltage)
.
Belasting/acculader uitgang-ingang (voedingspoort SYSTEM+)
Deze voedingspoort kan worden gebruikt om de LFP-accu op te laden of te ontladen (d.w.z. via een acculader, een omvormer of een omvormer/acculader) met
een maximale continue stroom van 200 A in beide richtingen.
Kan ook worden gebruikt als belastinguitgang zodat DC-belastingen direct op deze poort kunnen worden aangesloten. De poort is beveiligd tegen kortsluiting
met een piekontladingsstroom van 400 A.
De Smart BMS zorgt ervoor dat de ontlading van de accu zal worden gestopt in geval van dreigend celondervoltage.
De Smart BMS zal het laden via deze poort mogelijk maken, maar er kan geen laadalgoritme intern worden toegepast.

Bescherming Li-ion-accu
Overmatige ingangsstroom en stroomstoten worden neerwaarts geregeld tot op een veilig niveau.
De Smart BMS stopt met laden in geval van celovervoltage of een te hoge temperatuur. Het heeft drie uitgangen, vergelijkbaar met de SmallBMS:
Belastingontkoppelinguitgang
De Belastingsuitgang is normaal hoog en wordt zwevend bij imminent celondervoltage (standaard 2,8 V / cel, aanpasbaar op de accu tussen 2,6 V en 2,8 V per
cel). Maximumstroom: 10 mA. De Belastingsuitgang kan gebruikt worden om de externe aan / uit van een Battery Protect, omvormer, DC-DC converter of andere
belastingen te regelen.

Vooralarm uitgangsvoltage
De vooralarmuitgang kan worden gebruikt als waarschuwing wanneer het accuvoltage laag is en zal uitschakelen kort voordat de
belastingsuitgangontkoppeling wordt uitgeschakeld vanwege ondervoltagevan de cel.
De vooralarmuitgang kan gebruikt worden om een relais, led of buzzer aan te sturen. Het kan geconfigureerd worden als voortdurend of periodiek signaal.
De vooralarmuitgang is normaal zwevend en wordt hoog bij imminent celondervoltage (standaard 3,1 V / cel, aanpasbaar op de accu tussen 2,85 V en 3,15 V per
cel). Maximumstroom: 1 A (niet beveiligd tegen kortsluiting)
De minimale vertraging tussen het vooralarm en het loskoppelen van de belasting is 30 seconden.

Laadontkoppelingsuitgang
De Laadontkoppelingsuitgang is normaal hoog en wordt zwevend bij imminent celovervoltage of overtemperatuur. Maximumstroom: 10 mA. De
Laadontkoppelingsuitgang is niet geschikt voor het voeden van een inductieve belasting zoals een relaisspoel. De Laadontkoppelingsuitgang kan gebruikt
worden voor het aansturen van: de externe aan / uit van een lader, een Cyrix-Li-Laadrelais, een Cyrix-Li-ct Accu-combiner.
(Opmerking: in bepaalde gevallen zal een interfacekabel nodig zijn, lees de handleiding).

Externe aan / uit-ingang
De externe aan / uit-ingang regelt het laden via de alternator. Wanneer uitgeschakeld is laden via de alternator uitgeschakeld terwijl de BMS-functionaliteit actief
zal blijven, toestaand dat belastingen en opladers blijven werken, ongeacht de status van de externe ingang.
Wanneer “systeem aan / uit schakelaar” ingeschakeld is via VictronConnect zal de BMS-functionaliteit ook uitgeschakeld worden.
Het bestaat uit twee klemmen: Externe L en Externe H. Een extern(e) aan / uit-schakelaar of -relais kan verbonden worden tussen H en L.
Als alternatief kan klem H omgeschakeld worden naar accu plus of klem L kan omgeschakeld worden naar accu minus

Beveiligd tegen ontsteking
Geen relais, maar MOSFET-schakelaars,
en daarom geen vonken.

Documenten

Specificaties

Merk Victron
Categorie BMS accu management
EAN Code 8719076052883
Artikelcode BMS210055000
Vendorcode BMS210055000
Verpakking Stuk(s)
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SKU: 42813402268

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4.3 ★★★★★
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Shava Nerad
Phoenix, US
★★★★★ 5
You can get this online free, but I bought it. Let Fanon turn your brain inside out.
I actually like the idea of supporting a press that is publishing Fanon. When I was growing up with my dad working with the SCLC and Dr. Martin Luther King, Jr., as part of the night security crew for the summer marches, I was probably more aware than most Americans -- certainly most Americans outside of the black community -- of how much permeability there was between the nonviolent SCLC, and the Black Panther movement, for which Fanon was a seed influence. Youth in the SNCC organization, the youth group associated with the SCLC, often went back and forth between SNCC and the Panthers as they developed their activist identity and their ideas of how justice might be achieved. The phrase "by any means necessary" used by the Panthers often scared the bejeezus out of the white community. But when I sat down with my father -- who was an adherent of formal nonviolence -- he handed me Fanon to read, and told me that it was a valid investigation as to whether violence should be considered if nonviolent means were not entertained by the state. To my dad, who was a peaceful but fiercely justice-oriented man (for those of you who know the idiom "fire of Amos" he had it), he considered that without the counterpoint of the Panthers, MLK would never have gotten a hearing in Washington DC. Just the idea that there were revolutionaries in American society looking at American "apartheid" and saying, "We are willing to take care of our own if you separate us. We see our situation as that of a post-colonial slavery society and use the model of African liberation as our model. We are willing to be peaceful if we are given justice in peace, but we do not believe that you are acting in good faith and will use whatever means necessary to see you follow your own promises of justice and see justice for our own people if you will not see that done." That was actually a step down from Fanon. That was actually optimism. But all white Americans heard out of any of that was: "...by any means necessary." They didn't think of how they were creating the circumstances that might precipitate violence. That whites had created a system that instituted violence to keep slaves, and later free blacks, contained and preserve power and privilege for the white majority. It is hard for most Americans to even realize that America -- although we became independent from England -- continued as a colonial nation and economy on our own continent and territory. That all the institutions of the repression and destruction of indigenous and imported-slave cultures that happened "over there" in countries that Europeans colonized far from home, we did at home as a break-away colony, and the Europeans who conquered America never relented, compromised, or acknowledged that colonial reality in the way that the Spanish, Dutch, Portuguese, Italian, French, and British Empires did in their colonial domains. So Fanon is someone worth reading, not only for Africans, or for African-Americans, but for any American or anyone else in the world who wants to better ponder white privilege in America and how it became so very different from colonial privilege as that faded in Africa, through the lens of this Algerian revolutionary philosopher, who so influenced our Panthers. I remain committed to nonviolence personally, but I understand intensely how MLK and Malcolm balance each other. And how that can actually lead to better peaceful solutions, in a social justice conflict where the status quo has been preserved by judicial and extrajudicial violence by a superior force. This is still relevant in puppet regimes all over the world. In client states of capitalist powers and of Russia and China. In the conflicts surrounding Israel, and the conflicts throughout the Middle East and Central Asia that are often couched in sectarian terms or sectarian vs secular terms. It is vital to understanding countries like Zimbabwe or South Africa, where the dynamics of early black leadership as colonial-wannabes are creating environments of corruption and scandal, and robbing their own people. Everyone should read Fanon. If you can't afford the book here, you can find it online free. This book, and Black Skin, White Masks, both highly recommended. If you don't like Marxist/Socialist politics, try to suspend disbelief a bit. The philosophy, sociology, and psychology is amazing.
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Reviewed in the United States on March 28, 2019
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TH
Belleville, US
★★★★★ 5
The destruction of racism
Format: Paperback
This is a very open and candid view of racism in the early 19th century
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Reviewed in the United States on May 22, 2026
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Benguet Bill
Cuba, US
★★★★★ 5
good read
Format: Paperback
classic work on imperialism
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on January 11, 2026
A
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A. Kassahun
Battle Creek, US
★★★★★ 5
Must read book on African colonial sociology and politics
Fanon describes the character of (European) colonialists, the colonised Africans (the "masses" - rural and urban, the elites, the nationalists, the tribalists) wonderfully. The book is wonderfully written - Fanon must have been a good writer. Fanon is a psychiatrist, and worked in Algeria as psychiatrist, but he many have travelled other African countries too. His book shows his deep knowledge of both African and European sociology, psychology and politics. The book is still relevant; his analysis as to what will happen after the liberation of African countries is amazingly valid. He is in a way one of the most important African (though he is born in Latin America) sociologist and political scientist. Fanon's book starts on "violence", he doesn't shy away from prescribing violence in the struggle for liberation. Some find Fanon advocating violence, but that is not the case. He puts in perspective the violence perpetrated by colonists against the resulting reaction that culminates in the violence of the colonised. His clear analysis demystifies the violence that still grips Africa. Unfortunately Fanon seems to put all European in Africa as colonists. Many cases from South Africa show that that should not be the case. But his views may be due to the brutal repression he has to witness and experience in Algeria by the French government and French citizens there.
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Reviewed in the United States on March 13, 2010
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Roman P.
New York, US
★★★★★ 5
Colonialism not dead yet
This is a review of the 2004 Grove paperback edition of Frantz Fanon’s The Wretched of the Earth The Wretched of the Earth is the most famous work of Algerian revolutionary Franz Fanon (1925-1961) finished and published shortly before his death (he died of leukemia). Fanon is known above all as a theorist of revolutionary violence and a champion of its therapeutic good for the oppressed. However, this book is not about armed struggle only; it covers many other topics: theory of class conflict in colonies, revolutionary process and subjects of social change in the Third World, the future of new independent states (former colonies), strategies of building Third World—First World relations in a right way, the relationship between the struggle for national culture and national liberation struggles, consequences of colonialism for both the colonizer and the colonized, etc. It’s a book of an angry man; the author's revolutionary pathos and standing with the oppressed (‘the wretched of the earth’) are noticeable. Though Fanon wrote his book drawing on the experience of the Africa of the 1950s an acute reader can easily notice similarities and parallels with what’s going on in the underdeveloped countries all over the world. The book can be of particular use for anthropologists, historians, philosophers, sociologists, as well as for those interested in cultural studies. I prefer Richard Philcox’s translation to the one published in 1963. Citizens of the global South can skip Jean-Paul Sartre’s preface; let the author speak for himself.
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Reviewed in the United States on September 17, 2019

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