The very notion of anatta implies there is no intention that originated from an independent standalone self. Dependent origination applies to all mental and physical processes.
You eat because you're hungry, yes.
Could you have decided to practise the teachings of the Dhamma if you have never encountered it? Of course not.
Some people come to the conclusion of moral values or virtue (sila) on their own, without encountering teachings on morality or religion, but this happens on the basis that they don't want to inflict suffering upon others, as they do not want others to inflict suffering upon them.
In this case, just like hunger, suffering inflicted by others become the trigger to come to the basis of morality. Please see this answer.
The mind and body are dependent on each other. The underlying tendencies or obsessions of AN 7.11 arise out of ignorance. Also, in the chain of dependent origination, you see how ignorance eventually gives rise to the birth of individuality and individual existence.
However, does this mean that we have no free will whatsoever?
That's also not true. We do have a choice. We have the choice to act according to virtue (sila) and the Dhamma, to generate good kamma, and also to free ourselves from suffering.
From the Attakari Sutta:
“So, brahmin, when there is the element of endeavoring, endeavoring
beings are clearly discerned; of such beings, this is the self-doer,
this, the other-doer. I have not, brahmin, seen or heard such a
doctrine, such a view as yours. How, indeed, could one — moving
forward by himself, moving back by himself — say ‘There is no
self-doer, there is no other-doer’?”
From AN 5.57:
“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’