Does a blessing on rice exempt pastries

I recited the 'Mezonot' blessing on rice. Does this blessing exempt pastries that also require the 'Mezonot' blessing (if they were in front of me at the time of the blessing and I intended from the start to eat them)?

For Ashkenazim: If you explicitly intended to exempt the pastries, you do not need to bless again on the pastries. However, if you did not explicitly intend to exempt the pastries, the blessing on the rice does not exempt them. You must bless again on the pastries unless the rice is more preferable to you, and then, after the fact, you do not bless again even if you did not explicitly intend.
For Sephardim, the blessing on rice exempts the pastries.

Written in the Rema, Orach Chaim, Siman 211, Seif 5 in the name of the Rashba: "And all this that needs to be preferred is only initially, but if he blessed on the second, if the blessings are the same, he has fulfilled and does not need to return and bless on what should have been preferred, provided he also intended it in his blessing.
And this is the opinion of the Rashba, that in all laws of preference, if he preferred the less important before the important, it does not exempt accidentally but only with explicit intention. And since one must prefer the grains before the rice, as they are from the seven species, when he blessed on the rice, it does not exempt the grains, except with explicit intention.
And what is written when the rice is more preferable is explained in the Mishnah Berurah, Siman 211, Seif Katan 33: "And if before him lay an etrog and an olive, even if the etrog was more preferable to him, we hold above in Seif 1 that he blesses on the olive, which is from the seven species, and exempts automatically even the etrog, and if he blessed on the etrog, it does not exempt the olive [Beit Yosef in the name of Rashba], and yet, according to what we brought there in Beur Halacha, many Rishonim also hold like the opinion of the Rambam brought there in Seif 2, that preference is more important even regarding the seven species, although initially, it is certainly better to follow the first opinion, which is the main one, and bless on the olive, yet, after the fact, if he blessed on the preferable, according to the opinion of the Rambam and his supporters, it is clear that he does not return and bless on the olive, as according to their opinion it is a blessing in vain, and already the Taz wrote there that one who acts like the Rambam also acts correctly. And it seems to me that even if he blesses on the olive, it is good to intend explicitly to exempt also the etrog, since the etrog is more preferable to him, and according to the Rambam and his supporters, he does not fulfill this automatically on the etrog, and so in all similar cases where there are opinions in the poskim on what to bless first, he will be careful at the time of blessing to intend to exempt both, as otherwise there is a concern that he will eat the second species without a blessing."
The Sephardim did not worry about the opinion of the Rashba, although the Beit Yosef brought it, as he did not include it in the Shulchan Aruch, as written by the Kaf HaChaim, Siman 211, Seif 5.