The process model of communications was originally designed from various American theories to improve and explain communication practices within large organisations (Schirato and Yell,1996), hence is quite capable of explaining mass communication (Thompson, 1997). This theory was then translated into a form that applied to everyday and media culture. This model took shape in the form of a sender, a message and a receiver.

Cultural literacy can be defined as both knowledge of meaning systems and an ability to negotiate those systems within different cultural contexts (Schirato and Yell, 1996). It can be concluded from the prior statement that meaning systems are something which are acquired and not hereditary, an Anglo-Saxon born in Australia who moved to China at a very early age may not be accustomed to Australian meaning systems yet fluent in Chinese meaning systems. In relation to modern day radio or telephone conversations, how can meaning be interpreted if the receiver can not understand one another, either through language barriers or different cultural customs? Another example is in the German tradition if someone tells you, you look terrible today; it is a sign of affection as they are generally concerned with you and your situation. If the same were said in Australian society people may possibly become offended and totally interpret the wrong meaning.The transmission model of communication is deeply flawed in theory as it does not incorporate the relationship between the communication and culture; meaning is context specific and cultural literacy into it structure and obviously fails to identify certain aspects of communication such as misunderstanding.

The transmission model also does not account for the fact that people are different from one another in terms of; gender, sexual preference, age, religion, occupation, wealth, political affiliation, entertainment interests, social values, ethnicity, educational qualifications and cross cultural experiences (Schirato and Yell, 1996). A diff

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