If I knew Chinese then I could consider better what Burroughs had to say about that...

Burroughs’s notion of language as a virus is an interesting one that appears to be expanding the idea of the virus more than framing the function of language. In fact, viral language appears as an approach, a possibility, something that can be done with language explicitly as is shown by his examples of how the recording effects change in reality. Of course, for Burroughs part of the essence of language is viral but this characteristic of it can be exploited for your own purposes which is what he demonstrates. Because language and writing in particular, must exist in time, must traverse it, and through this requires the binary play of absence/presence to function, its possibility for use virally and politically is made concrete. Its very nature as an acting present of a One that is no longer allows its use. The recording can incite because its playback is, for all intents and purposes, the same as reality. A person yells in a crowd and incites it to violence; the listener of this sound does not have to see the speaker or know where the speaker is. There is only the sound, having the same perceptual qualities as the original sound and thus indistinguishable from the original. The playback is the action itself and so the past acts on the present. As opposed to writing and speech, two distinct things, the present speaking and the playback are only readily distinguished by actually viewing the source when the sound quality is of a high enough fidelity and the term for both things is the same: sound.
This linguistic violence manifests itself in a different fashion in Fanon where the use of language is symbolic, powerful, overdeterminate, and negating. That is, the language of the colonized and the language of the colonizer must play and dance in the psychology of the colonized in a peculiar way. The two languages become classist determinants over top of race that must negate biology. What I mean is that in Fanon, Creole is marked, it is dirty. To move up in life means to learn French, the tongue of the colonist; but not just that, it means to become the colonist, to become French, to become European, to become white. In the dealings described by Fanon of the white man with the black man of the Arab, there is always a talking down. There is an assumption from the white man that this person must be uneducated, poor, and, in any case, not a good French speaker and when the response is in good French, the next thought must be that this person is in fact, not truly black; he has mastered our tongue, he is becoming white. The language of the colonizer, and its relation to the native tongue, is, therefore, always coloring the relations and dealings of people but especially of the black person because he is made conscious of it every moment for every utterance must prove and justify his honorary acceptance in the white club; an acceptance forever provisional and with the condition that it may be revoked at any time without notice. A slip of Creole here and you’re done for. The existence illustrated by Fanon (and that which he believes must be rectified) is one of an always already determined from without being constantly engaging with others through willful negation against this foisted upon determination. And this is all made and done through the use and the play of language(s).
If language is violent then it appears so is everything else. Burroughs describes the power relations and assumptions that are implicit in language and, in particular, in the to be verb which frame us and our worldview. In this sense, these ideas have a kinship with the ideas of anarcho-primitivism which views society, and especially technology, as something that is doomed to be oppressive and starts its critique with language and with the technological advancement of agriculture and domestication of livestock which involves the Othering of nature so as to subjugate it. This Othering which becomes ubiquitous and obsessive in control that later manifests itself through slavery and industrialization.