Unlike the other kingdoms, which had at one time or the other engaged in the internecine wars that ravaged Yorubaland in the nineteenth century, Ado stood out as an unconquered sanctuary city-state throughout the period.

The advent of British rule led to the adoption of Ado-Odo as a clear-cut identity, setting the town apart from other major settlements bearing similar names in other parts of Yorubaland (such as Ado-Ekiti, Ado-Awaye and Ado-Soba).

Other groups found include Eguns (Ogu), Oyos, Ijebus, and Egbas as well as non-Yoruba elements, particularly the Hausa, Igbo, and Ijaw.

Oral history and documented articles from well-preserved archive revealed that it came to existence as a result of the amalgamation among various settlements of its early founders and forebears.

According to impeccable historical facts, the people of this Awori Kingdom are direct descendants of Oduduwa, the progenitor of Yoruba race.

According to Ifa divination, these migrating people would have their final place of settlement in an abode where their plates were bound to have sunk (the source of the name - Awori).

The leaders of another groups were Bajomu Oyiti Ateludo and his wife Obunni, Alapa popopo Onitako and Asawo-owun-Adaludo, Aṣọdẹ Onirunmi Ẹkun Jagudẹ, which were purported to have travelled by same route.

Consequently, upon settling in this Ifa-ordained location, the itinerant Ados became the early settlers in what is known today as Ado-Odo and the foundation of Awori subethnic group.

In the present Lagos state, the historical influence of Ado Odò as a major and pioneer Awori ancient city over major Awori Townships like Itire, Mushin, Isolo, Aguda, Isale Eko, Ojú elegba, Ilogbo Eremi, Ilogbo Elegba, Ibereko, Erikiti, Iragon, Owode Apá, Dopemu, Oto etc.

The then Olofin Adimula Oba Ashade Awope Oteni refused to grant the British the permission to hoist the Union Jack in his Country (Ado Kingdom).

After much persuasion, the Oba Oteni agreed to allow free passage of good along the trade routes and British Government dully made compensation for the loss of custom duties which served as revenue.

Olofin Oteni resumed blockage of trade routes and he was seizing Canoes from Ajilete Traders and other British subjects who refused to pay him tribute.

The Oba Oteni looking at his weak position at that moment, tactically surrendered himself to the British troops to protect his subjects and kingdom, he was removed from his territory to Lagos.

Ado Odo prominence was also recognized by French Government which sought his presence and representation at the treaty of Paris of 1889 during the era of partition of territories by the Colonial authorities.

To gain free access to the hinterlands from Badagry, the Church Missionary Society (CMS) led by Henry Townsend had to persuade Ọba Aike (Akesile 1) the reigning Olofin Adimula Of Ado Odo with the assurance that they are for peace and to initiate the process of ending the Yoruba civil wars of the nineteenth century.

Though seldom seen in the public then, he as the Olofin of Ado kingdom agreed to the peace deal negotiation promoted by the Christian Missionaries between Adó and Ẹ̀gbá in 1853 at the place now known as Onibuku.

It was through this peace deal (recorded as exemplary and the first of its kind in this part of Africa) that made the route between Badagry and the hinterlands more secured and safer for free movement of people and goods cum prosperous trade.

Notable in this regard, according to tradition, is the migration of Prince Ota Onitire to the Lagos area, following a directive by Olofin of Ado for him to establish his dominion in Itire-Lagos.

Thus, the installation rites for the paramount ruler, Onitire, of Itire-Lagos take place in Itire (Ado) in Ere Ward, where his subjects have called for the resuscitation of its Oba-ship stool by the Ogun State Government.

[citation needed] The people of Iworo, like their counterparts of Ojo, Ilado, Ale, Erikiti, Jarun, Ilogbo, Iragbo, and Ibreko ancestry, all migrated from Ado.

Historical evidence affirms that Ado, to a greater extent, controlled her trade routes along Badagry and indeed exercised traditional political authority over adjoining the villages of Igbo Eji, Ikoga-Zebbe, Ikoga Ile, Bandu, Potta, and Igborosun; all were excised from it in 1976 and merged with Lagos State.

Similarly, it shares boundaries with Ilase in present-day Oke-Odan, which came into existence like Ajilete as “refugee camps” for victims of war-ravaged communities in the heyday of the Egba Dahomean military campaigns of the last century.[which?]

[citation needed] In the 1960s, the Obafemi Awolowo led Action Group administration of the Western Region acquired a vast expanse of land in Ado-Odo.

Commercial farming is pronounced in the community through co-operative societies and private investors in cocoa and oil palm plantations as well as other tree crops.

Ado's ancestral Oduduwa festival (called “Odun Alaje”) involves the parade of two bulls around the town, rope games by able-bodied men, and using a soft cane (Igbo) to freely whip passers-by.

The raiding of stray fowl and dogs is synonymous with traditional cleansing rites during this festival, though owners are forewarned through the town crier, or Itepa Ilus.

The traditional devotees are led by the Oba Iraa and other chiefs notably Oluwo, Olomu-Ajiga, and women chieftains (Alaje and Aragba), to entertain spectators with dance steps on special days.