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Abstract Household biogas is an off‐grid energy technology that converts human, animal, and agricultural waste into fuel. This article analyses the emergence and use of household biogas technologies in Tanzania to theorize energy ethics in a postcolonial world. It engages Jane Bennett's theorization of the ‘energetics’ and aestheticization of ethics to ask how people assert and think through their own notions of good energy in postcolonial Africa. It documents two distinct registers people use to evaluate the ethics of biogas. The ‘circle of life’ register mobilizes popular environmental aesthetics of circle, cycle, and reuse as well as neoliberal and socialist political aesthetics of self‐containment and self‐reliance to enchant biogas with an ethical aura. The ‘excremental ambivalence’ register, alternately, disenchants biogas through referencing the polyvalent semiotics of shit and the sedimentation of racial and economic inequalities that condition the propagation of biogas. People engage both registers in the context of specific political economic and ecological conditions that also affect biogas uptake or refusal. The article thus argues that political economy, materiality, and aestheticization all play a role in people's ethical orientation to biogas and that ambivalence is a defining feature of energy transition in the Global South. 

People in the Singida region of Tanzania have long utilized diverse energy sources for subsistence. The wind separates grain from chaff. The sun ripens the millet and dries it for storage. More recently, solar panels charge phones and rural electricity investments extend the national grid. Yet as an electric frontier, Singida remains only peripherally and selectively served by energy infrastructures and fossil fuels. This article sketches Singidans’ prospect from this space and time of energy transition. Drawing on ethnographic research conducted between 2004 and 2019, it asks: how do rural Singidans eke energy from their natural and social environment? How can ideas of the sun and of labour in Nyaturu cosmology inform understandings of energy? And how are new energy technologies reshaping Singida’s social and economic landscape? I theorize energy as a deeply relational and gendered configuration of people, nature, labour and sociality that makes and sustains human and natural life.